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Kejadian 25:1-34

Konteks
The Death of Abraham

25:1 Abraham had taken 1  another 2  wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. 3  The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 4  of Keturah.

25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines 5  and sent them off to the east, away from his son Isaac. 6 

25:7 Abraham lived a total of 7  175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 8  He joined his ancestors. 9  25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 10  near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. 11  There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 12  his son Isaac. Isaac lived near Beer Lahai Roi. 13 

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, 14  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

25:13 These are the names of Ishmael’s sons, by their names according to their records: 15  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes 16  according to their clans.

25:17 Ishmael lived a total of 17  137 years. He breathed his last and died; then he joined his ancestors. 18  25:18 His descendants 19  settled from Havilah to Shur, which runs next 20  to Egypt all the way 21  to Asshur. 22  They settled 23  away from all their relatives. 24 

Jacob and Esau

25:19 This is the account of Isaac, 25  the son of Abraham.

Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 26  the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 27 

25:21 Isaac prayed to 28  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 29  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 30  So she asked the Lord, 31  25:23 and the Lord said to her,

“Two nations 32  are in your womb,

and two peoples will be separated from within you.

One people will be stronger than the other,

and the older will serve the younger.”

25:24 When the time came for Rebekah to give birth, 33  there were 34  twins in her womb. 25:25 The first came out reddish 35  all over, 36  like a hairy 37  garment, so they named him Esau. 38  25:26 When his brother came out with 39  his hand clutching Esau’s heel, they named him Jacob. 40  Isaac was sixty years old 41  when they were born.

25:27 When the boys grew up, Esau became a skilled 42  hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 43  25:28 Isaac loved Esau because he had a taste for fresh game, 44  but Rebekah loved 45  Jacob.

25:29 Now Jacob cooked some stew, 46  and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 47  me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 48  Edom.) 49 

25:31 But Jacob replied, “First 50  sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 51  25:33 But Jacob said, “Swear an oath to me now.” 52  So Esau 53  swore an oath to him and sold his birthright 54  to Jacob.

25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 55  So Esau despised his birthright. 56 

Kejadian 1:1

Konteks
The Creation of the World

1:1 In the beginning 57  God 58  created 59  the heavens and the earth. 60 

Mazmur 42:1-2

Konteks

Book 2
(Psalms 42-72)

Psalm 42 61 

For the music director; a well-written song 62  by the Korahites.

42:1 As a deer 63  longs 64  for streams of water,

so I long 65  for you, O God!

42:2 I thirst 66  for God,

for the living God.

I say, 67  “When will I be able to go and appear in God’s presence?” 68 

Mazmur 143:6

Konteks

143:6 I spread my hands out to you in prayer; 69 

my soul thirsts for you in a parched 70  land. 71 

Yesaya 55:1-2

Konteks
The Lord Gives an Invitation

55:1 “Hey, 72  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! 73 

55:2 Why pay money for something that will not nourish you? 74 

Why spend 75  your hard-earned money 76  on something that will not satisfy?

Listen carefully 77  to me and eat what is nourishing! 78 

Enjoy fine food! 79 

Yesaya 55:1

Konteks
The Lord Gives an Invitation

55:1 “Hey, 80  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! 81 

Kolose 4:11

Konteks
4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, 82  these are the only fellow workers for the kingdom of God, and they have been a comfort to me.

Kolose 4:2

Konteks
Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 1:27

Konteks
1:27 God wanted to make known to them the glorious 83  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:10

Konteks
1:10 so that you may live 84  worthily of the Lord and please him in all respects 85  – bearing fruit in every good deed, growing in the knowledge of God,
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[25:1]  1 tn Or “took.”

[25:1]  sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.

[25:1]  2 tn Heb “And Abraham added and took.”

[25:3]  3 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.

[25:4]  4 tn Or “sons.”

[25:6]  5 tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  6 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:7]  7 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.

[25:8]  8 tn Heb “old and full.”

[25:8]  9 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[25:9]  10 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

[25:10]  11 tn See the note on the phrase “sons of Heth” in Gen 23:3.

[25:11]  12 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  13 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[25:12]  14 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[25:13]  15 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[25:16]  16 tn Or “tribal chieftains.”

[25:17]  17 tn Heb “And these are the days of the years of Ishmael.”

[25:17]  18 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[25:18]  19 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  20 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  21 tn Heb “as you go.”

[25:18]  22 sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  23 tn Heb “he fell.”

[25:18]  24 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[25:19]  25 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

[25:20]  26 tn Heb “And Isaac was the son of forty years when he took Rebekah.”

[25:20]  27 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

[25:21]  28 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[25:22]  29 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  30 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  31 sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[25:23]  32 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

[25:24]  33 tn Heb “And her days were filled to give birth.”

[25:24]  34 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.

[25:25]  35 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.

[25:25]  36 tn Heb “all of him.”

[25:25]  37 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (sear); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.

[25:25]  38 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (sear), but it draws on some of the sounds.

[25:26]  39 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

[25:26]  40 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

[25:26]  sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

[25:26]  41 tn Heb “the son of sixty years.”

[25:27]  42 tn Heb “knowing.”

[25:27]  43 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

[25:28]  44 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.

[25:28]  45 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

[25:29]  46 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[25:30]  47 tn The rare term לָעַט (laat), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

[25:30]  48 tn The verb has no expressed subject and so is given a passive translation.

[25:30]  49 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

[25:31]  50 tn Heb “today.”

[25:32]  51 tn Heb “And what is this to me, a birthright?”

[25:33]  52 tn Heb “Swear to me today.”

[25:33]  53 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  54 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[25:34]  55 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.

[25:34]  56 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

[1:1]  57 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).

[1:1]  58 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  59 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  60 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[42:1]  61 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.

[42:1]  62 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[42:1]  63 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

[42:1]  64 tn Or “pants [with thirst].”

[42:1]  65 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[42:2]  66 tn Or “my soul thirsts.”

[42:2]  67 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  68 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’eraeh, “I will appear”) to a Qal אֶרְאֶה (’ereh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).

[143:6]  69 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.

[143:6]  70 tn Heb “faint” or “weary.” See Ps 63:1.

[143:6]  71 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).

[55:1]  72 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  73 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[55:2]  74 tn Heb “for what is not food.”

[55:2]  75 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  76 tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  77 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  78 tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  79 tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[55:1]  80 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  81 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[4:11]  82 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[1:27]  83 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:10]  84 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  85 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”



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