Kejadian 2:7

2:7 The Lord God formed ¹  the man from the soil of the ground ²  and breathed into his nostrils the breath of life, ³  and the man became a living being. ⁴ 

Kejadian 3:19

3:19 By the sweat of your brow ⁵  you will eat food

until you return to the ground, ⁶ 

for out of it you were taken;

for you are dust, and to dust you will return.” ⁷ 

Ayub 4:19

4:19 how much more to those who live in houses of clay, ⁸ 

whose foundation is in the dust,

who are crushed ⁹  like ¹⁰  a moth?

Mazmur 8:4

8:4 Of what importance is the human race, ¹¹  that you should notice ¹²  them?

Of what importance is mankind, ¹³  that you should pay attention to them, ¹⁴ 

Mazmur 144:3

144:3 O Lord, of what importance is the human race, ¹⁵  that you should notice them?

Of what importance is mankind, ¹⁶  that you should be concerned about them? ¹⁷ 

Pengkhotbah 12:7

12:7 and the dust returns to the earth as it was,

and the life’s breath ¹⁸  returns to God who gave it.

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ¹⁹  for my lips are contaminated by sin, ²⁰  and I live among people whose lips are contaminated by sin. ²¹  My eyes have seen the king, the Lord who commands armies.” ²² 

Yesaya 64:8

64:8 Yet, ²³  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ²⁴ 

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁵  for I am a sinful man!” ²⁶ 

Lukas 5:1

The Call of the Disciples

5:1 Now ²⁷  Jesus was standing by the Lake of Gennesaret, ²⁸  and the crowd was pressing around him ²⁹  to hear the word of God.

Kolose 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1-2

Salutation

1:1 From Paul, ³¹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³²  brothers and sisters ³³  in Christ, at Colossae. Grace and peace to you ³⁴  from God our Father! ³⁵ 

Kolose 1:1-2

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³⁷  brothers and sisters ³⁸  in Christ, at Colossae. Grace and peace to you ³⁹  from God our Father! ⁴⁰ 

[2:7]  ¹ tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

[2:7]  sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).

[2:7]  ² tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

[2:7]  ³ tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

[2:7]  sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.

[2:7]  ⁴ tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

[3:19]  ⁵ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ⁶ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ⁷ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[4:19]  ⁸ sn Those who live in houses of clay are human beings, for the human body was made of clay (Job 10:9; 33:6; and Isa 64:7). In 2 Cor 4:7 the body is an “earthen vessel” – a clay pot. The verse continues the analogy: houses have foundations, and the house of clay is founded on dust, and will return to dust (Gen 3:19; Ps 103:14). The reasoning is that if God finds defects in angels, he will surely find them in humans who are inferior to the angels because they are but dust. In fact, they are easily crushed like the moth.

[4:19]  ⁹ tn The imperfect verb is in the plural, suggesting “they crush.” But since there is no subject expressed, the verb may be given an impersonal subject, or more simply, treated as a passive (see GKC 460 §144.g).

[4:19]  ¹⁰ tn The prepositional compound לִפְנֵי (lifne) normally has the sense of “before,” but it has been used already in 3:24 in the sense of “like.” That is the most natural meaning of this line. Otherwise, the interpretation must offer some explanation of a comparison between how quickly a moth and a human can be crushed. There are suggestions for different readings here; see for example G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937/38): 97-129 for a change to “bird’s nest”; and J. A. Rimbach, “‘Crushed before the Moth’ (Job 4:19),” JBL 100 (1981): 244-46, for a change of the verb to “they are pure before their Maker.” However, these are unnecessary emendations.

[8:4]  ¹¹ tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.

[8:4]  ¹² tn Heb “remember him.”

[8:4]  ¹³ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

[8:4]  ¹⁴ tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

[144:3]  ¹⁵ tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.

[144:3]  ¹⁶ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

[144:3]  ¹⁷ tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

[12:7]  ¹⁸ tn Or “spirit.” The likely referent is the life’s breath that originates with God. See Eccl 3:19, as well as Gen 2:7; 6:17; 7:22.

[6:5]  ¹⁹ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ²⁰ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ²¹ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ²² tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[64:8]  ²³ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ²⁴ tn Heb “the work of your hand.”

[5:8]  ²⁵ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ²⁶ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:1]  ²⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  ²⁸ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ²⁹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁴ tn Or “Grace to you and peace.”

[1:2]  ³⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁹ tn Or “Grace to you and peace.”

[1:2]  ⁴⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.