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Selected Verse: Genesis 3:14 - Young's Literal
| Verse |
Translation |
Text |
| Ge 3:14 |
Young's Literal |
And Jehovah God saith unto the serpent, `Because thou hast done this, cursed `art' thou above all the cattle, and above every beast of the field: on thy belly dost thou go, and dust thou dost eat, all days of thy life; |
| |
King James |
And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
THE SENTENCE. (Gen 3:14-24)
And the Lord God said unto the serpent--The Judge pronounces a doom: first, on the material serpent, which is cursed above all creatures. From being a model of grace and elegance in form, it has become the type of all that is odious, disgusting, and low [LE CLERC, ROSENMULLER]; or the curse has converted its natural condition into a punishment; it is now branded with infamy and avoided with horror; next, on the spiritual serpent, the seducer. Already fallen, he was to be still more degraded and his power wholly destroyed by the offspring of those he had deceived. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
And the Lord God said
The Adamic Covenant conditions the life of fallen man -- conditions which must remain till, in the kingdom age, "the creation also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God" (Rom 8:21). The elements of the Adamic Covenant are:
(1) The serpent, Satan's tool, is cursed (Gen 3:14), and becomes God's illustration in nature of the effects of sin -- from the most beautiful and subtle of creatures to a loathsome reptile! The deepest mystery of the atonement is intimated here. Christ, "made sin for us," in bearing our judgment, is typified by the brazen serpent; (Num 21:5-9); (Joh 3:14); (Co2 5:21). Brass speaks of judgment -- in the brazen altar, of God's judgment, and in the laver, of self-judgment.
(2) The first promise of a Redeemer (Gen 3:15). Here begins the "Highway of the Seed," Abel, Seth, Noah (Gen 6:8-10); Shem (Gen 9:26); (Gen 9:27); Abraham (Gen 12:1-4); Isaac (Gen 17:19-21) Jacob (Gen 28:10-14); Judah (Gen 49:10); David (Sa2 7:5-17) Immanuel-Christ; (Isa 7:9-14); (Mat 1:1); (Mat 1:20-23); (Jo1 3:8); (Joh 12:31).
(3) The changed state of the woman (Gen 3:16). In three particulars:
(a) Multiplied conception;
(b) motherhood linked with sorrow;
(c) the headship of the man (cf) (Gen 1:26); (Gen 1:27) The entrance of sin, which is disorder, makes necessary a headship, and it is vested in man; (Ti1 2:11-14); (Eph 5:22-25); (Co1 11:7-9).
(4) The earth cursed (Gen 3:17) for man's sake. It is better for fallen man to battle with a reluctant earth than to live without toil.
(5) The inevitable sorrow of life (Gen 3:17).
(6) The light occupation of Eden (Gen 2:15) changed to burdensome labour (Gen 3:18); (Gen 3:19).
(7) Physical death (Gen 3:19); (Rom 5:12-21);
See "Death (spiritual)" (Gen 2:17).
(See Scofield) - (Eph 2:5).
See for the other covenants:
EDENIC
(See Scofield) - (Gen 1:28).
NOAHIC
(See Scofield) - (Gen 9:1)
ABRAHAMIC
(See Scofield) - (Gen 15:18).
MOSAIC
(See Scofield) - (Exo 19:25)
PALESTINIAN
(See Scofield) - (Deu 30:3).
DAVIDIC
(See Scofield) - (Sa2 7:16).
NEW
(See Scofield) - (Heb 8:8). |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The sentence follows the examination, and is pronounced first of all upon the serpent as the tempter: "Because thou hast done this, thou art cursed before all cattle, and before every beast of the field." מן, literally out of the beasts, separate from them (Deu 14:2; Jdg 5:24), is not a comparative signifying more than, nor does it mean by; for the curse did not proceed from the beasts, but from God, and was not pronounced upon all the beasts, but upon the serpent alone. The κτίσις, it is true, including the whole animal creation, has been "made subject to vanity" and "the bondage of corruption," in consequence of the sin of man (Rom 8:20-21); yet this subjection is not to be regarded as the effect of the curse, which was pronounced upon the serpent, having fallen upon the whole animal world, but as the consequence of death passing from man into the rest of the creation, and thoroughly pervading the whole. The creation was drawn into the fall of man, and compelled to share its consequences, because the whole of the irrational creation was made for man, and made subject to him as its head; consequently the ground was cursed for man's sake, but not the animal world for the serpent's sake, or even along with the serpent. The curse fell upon the serpent for having tempted the woman, according to the same law by which not only a beast which had injured a man was ordered to be put to death (Gen 9:5; Exo 21:28-29), but any beast which had been the instrument of an unnatural crime was to be slain along with the man (Lev 20:15-16); not as though the beast were an accountable creature, but in consequence of its having been made subject to man, not to injure his body or his life, or to be the instrument of his sin, but to subserve the great purpose of his life. "Just as a loving father," as Chrysostom says, "when punishing the murderer of his son, might snap in two the sword or dagger with which the murder had been committed." The proof, therefore, that the serpent was merely the instrument of an evil spirit, does not lie in the punishment itself, but in the manner in which the sentence was pronounced. When God addressed the animal, and pronounced a curse upon it, this presupposed that the curse had regard not so much to the irrational beast as to the spiritual tempter, and that the punishment which fell upon the serpent was merely a symbol of his own. The punishment of the serpent corresponded to the crime. It had exalted itself above the man; therefore upon its belly it should go, and dust it should eat all the days of its life. If these words are not to be robbed of their entire meaning, they cannot be understood in any other way than as denoting that the form and movements of the serpent were altered, and that its present repulsive shape is the effect of the curse pronounced upon it, though we cannot form any accurate idea of its original appearance. Going upon the belly (= creeping, Lev 11:42) was a mark of the deepest degradation; also the eating of dust, which is not to be understood as meaning that dust was to be its only food, but that while crawling in the dust it would also swallow dust (cf. Mic 7:17; Isa 49:23). Although this punishment fell literally upon the serpent, it also affected the tempter if a figurative or symbolical sense. He became the object of the utmost contempt and abhorrence; and the serpent still keeps the revolting image of Satan perpetually before the eye. This degradation was to be perpetual. "While all the rest of creation shall be delivered from the fate into which the fall has plunged it, according to Isa 65:25, the instrument of man's temptation is to remain sentenced to perpetual degradation in fulfilment of the sentence, 'all the days of thy life.' and thus to prefigure the fate of the real tempter, for whom there is no deliverance" (Hengstenberg, Christology Gen 1:15). - The presumption of the tempter was punished with the deepest degradation; and in like manner his sympathy with the woman was to be turned into eternal hostility (Gen 3:15). God established perpetual enmity, not only between the serpent and the woman, but also between the serpent's and the woman's seed, i.e., between the human and the serpent race. The seed of the woman would crush the serpent's head, and the serpent crush the heel of the woman's seed. The meaning, terere, conterere, is thoroughly established by the Chald., Syr., and Rabb. authorities, and we have therefore retained it, in harmony with the word συντρίβειν in Rom 16:20, and because it accords better and more easily with all the other passages in which the word occurs, than the rendering inhiare, to regard with enmity, which is obtained from the combination of שׁוּף with שׁאף. The verb is construed with a double accusative, the second giving greater precision to the first (vid., Ges. 139, note, and Ewald, 281). The same word is used in connection with both head and heel, to show that on both sides the intention is to destroy the opponent; at the same time, the expressions head and heel denote a majus and minus, or, as Calvin says, superius et inferius. This contrast arises from the nature of the foes. The serpent can only seize the heel of the man, who walks upright; whereas the man can crush the head of the serpent, that crawls in the dust. But this difference is itself the result of the curse pronounced upon the serpent, and its crawling in the dust is a sign that it will be defeated in its conflict with man. However pernicious may be the bite of a serpent in the heel when the poison circulates throughout the body (Gen 49:17), it is not immediately fatal and utterly incurable, like the cursing of a serpent's head.
But even in this sentence there is an unmistakable allusion to the evil and hostile being concealed behind the serpent. That the human race should triumph over the serpent, was a necessary consequence of the original subjection of the animals to man. When, therefore, God not merely confines the serpent within the limits assigned to the animals, but puts enmity between it and the woman, this in itself points to a higher, spiritual power, which may oppose and attack the human race through the serpent, but will eventually be overcome. Observe, too, that although in the first clause the seed of the serpent is opposed to the seed of the woman, in the second it is not over the seed of the serpent but over the serpent itself that the victory is said to be gained. It, i.e., the seed of the woman will crush thy head, and thou (not thy seed) wilt crush its heel. Thus the seed of the serpent is hidden behind the unity of the serpent, or rather of the foe who, through the serpent, has done such injury to man. This foe is Satan, who incessantly opposes the seed of the woman and bruises its heel, but is eventually to be trodden under its feet. It does not follow from this, however, apart from other considerations, that by the seed of the woman we are to understand one solitary person, one individual only. As the woman is the mother of all living (Gen 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. In itself the idea of זרע, the seed, is an indefinite one, since the posterity of a man may consist of a whole tribe or of one son only (Gen 4:25; Gen 21:12-13), and on the other hand, an entire tribe may be reduced to one single descendant and become extinct in him. The question, therefore, who is to be understood by the "seed" which is to crush the serpent's head, can only be answered from the history of the human race. But a point of much greater importance comes into consideration here. Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. As he is a fore who can only be met with spiritual weapons, none can encounter him successfully but such as possess and make use of spiritual arms. Hence the idea of the "seed" is modified by the nature of the foe. If we look at the natural development of the human race, Eve bore three sons, but only one of them, viz., Seth, was really the seed by whom the human family was preserved through the flood and perpetuated in Noah: so, again, of the three sons of Noah, Shem, the blessed of Jehovah, from whom Abraham descended, was the only one in whose seed all nations were to be blessed, and that not through Ishmael, but through Isaac alone. Through these constantly repeated acts of divine selection, which were not arbitrary exclusions, but were rendered necessary by differences in the spiritual condition of the individuals concerned, the "seed," to which the victory over Satan was promised, was spiritually or ethically determined, and ceased to be co-extensive with physical descent. This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Rom 16:20). On the other hand, all who have not regarded and preserved the promise, have fallen into the power of the old serpent, and are to be regarded as the seed of the serpent, whose head will be trodden under foot (Mat 23:33; Joh 8:44; Jo1 3:8). If then the promise culminates in Christ, the fact that the victory over the serpent is promised to the posterity of the woman, not of the man, acquires this deeper significance, that as it was through the woman that the craft of the devil brought sin and death into the world, so it is also through the woman that the grace of God will give to the fallen human race the conqueror of sin, of death, and of the devil. And even if the words had reference first of all to the fact that the woman had been led astray by the serpent, yet in the fact that the destroyer of the serpent was born of a woman (without a human father) they were fulfilled in a way which showed that the promise must have proceeded from that Being, who secured its fulfilment not only in its essential force, but even in its apparently casual form. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| To testify a displeasure against sin, God fastens a curse upon the serpent, Thou art cursed above all cattle - Even the creeping things, when God made them, were blessed of him, Gen 1:22, but sin turned the blessing into a curse. Upon thy belly shalt thou go - No longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth. Dust thou shalt eat - Which signifies a base and despicable condition. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| And the Lord God said unto the serpent - The tempter is not asked why he deceived the woman; he cannot roll the blame on any other; self-tempted he fell, and it is natural for him, such is his enmity, to deceive and destroy all he can. His fault admits of no excuse, and therefore God begins to pronounce sentence on him first. And here we must consider a twofold sentence, one on Satan and the other on the agent he employed. The nachash, whom I suppose to have been at the head of all the inferior animals, and in a sort of society and intimacy with man, is to be greatly degraded, entirely banished from human society, and deprived of the gift of speech. Cursed art thou above all cattle, and above every beast of the field - thou shalt be considered the most contemptible of animals; upon thy belly shalt thou go - thou shalt no longer walk erect, but mark the ground equally with thy hands and feet; and dust shalt thou eat - though formerly possessed of the faculty to distinguish, choose, and cleanse thy food, thou shalt feed henceforth like the most stupid and abject quadruped, all the days of thy life - through all the innumerable generations of thy species. God saw meet to manifest his displeasure against the agent employed in this melancholy business; and perhaps this is founded on the part which the intelligent and subtle nachash took in the seduction of our first parents. We see that he was capable of it, and have some reason to believe that he became a willing instrument. |
14 And Jehovah God saith unto the serpent, `Because thou hast done this, cursed `art' thou above all the cattle, and above every beast of the field: on thy belly dost thou go, and dust thou dost eat, all days of thy life;
15 and enmity I put between thee and the woman, and between thy seed and her seed; he doth bruise thee -- the head, and thou dost bruise him -- the heel.'
16 Unto the woman He said, `Multiplying I multiply thy sorrow and thy conception, in sorrow dost thou bear children, and toward thy husband `is' thy desire, and he doth rule over thee.'
17 And to the man He said, `Because thou hast hearkened to the voice of thy wife, and dost eat of the tree concerning which I have charged thee, saying, Thou dost not eat of it, cursed `is' the ground on thine account; in sorrow thou dost eat of it all days of thy life,
18 and thorn and bramble it doth bring forth to thee, and thou hast eaten the herb of the field;
19 by the sweat of thy face thou dost eat bread till thy return unto the ground, for out of it hast thou been taken, for dust thou `art', and unto dust thou turnest back.'
20 And the man calleth his wife's name Eve: for she hath been mother of all living.
21 And Jehovah God doth make to the man and to his wife coats of skin, and doth clothe them.
22 And Jehovah God saith, `Lo, the man was as one of Us, as to the knowledge of good and evil; and now, lest he send forth his hand, and have taken also of the tree of life, and eaten, and lived to the age,' --
23 Jehovah God sendeth him forth from the garden of Eden to serve the ground from which he hath been taken;
24 yea, he casteth out the man, and causeth to dwell at the east of the garden of Eden the cherubs and the flame of the sword which is turning itself round to guard the way of the tree of life.
8 For finding fault, He saith to them, `Lo, days come, saith the Lord, and I will complete with the house of Israel, and with the house of Judah, a new covenant,
16 and stedfast `is' thy house and thy kingdom unto the age before thee, thy throne is established unto the age.'
3 then hath Jehovah thy God turned back `to' thy captivity, and pitied thee, yea, He hath turned back and gathered thee out of all the peoples whither Jehovah thy God hath scattered thee.
25 And Moses goeth down unto the people, and saith unto them: --
18 In that day hath Jehovah made with Abram a covenant, saying, `To thy seed I have given this land, from the river of Egypt unto the great river, the river Phrat,
1 And God blesseth Noah, and his sons, and saith to them, `Be fruitful, and multiply, and fill the earth;
28 And God blesseth them, and God saith to them, `Be fruitful, and multiply, and fill the earth, and subdue it, and rule over fish of the sea, and over fowl of the heavens, and over every living thing that is creeping upon the earth.'
5 even being dead in the trespasses, did make us to live together with the Christ, (by grace ye are having been saved,)
17 and of the tree of knowledge of good and evil, thou dost not eat of it, for in the day of thine eating of it -- dying thou dost die.'
12 because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;
13 for till law sin was in the world: and sin is not reckoned when there is not law;
14 but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
15 But, not as the offence so also `is' the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;
16 and not as through one who did sin `is' the free gift, for the judgment indeed `is' of one to condemnation, but the gift `is' of many offences to a declaration of `Righteous,'
17 for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ.
18 So, then, as through one offence to all men `it is' to condemnation, so also through one declaration of `Righteous' `it is' to all men to justification of life;
19 for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.
20 And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
21 that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord.
19 by the sweat of thy face thou dost eat bread till thy return unto the ground, for out of it hast thou been taken, for dust thou `art', and unto dust thou turnest back.'
19 by the sweat of thy face thou dost eat bread till thy return unto the ground, for out of it hast thou been taken, for dust thou `art', and unto dust thou turnest back.'
18 and thorn and bramble it doth bring forth to thee, and thou hast eaten the herb of the field;
15 And Jehovah God taketh the man, and causeth him to rest in the garden of Eden, to serve it, and to keep it.
17 And to the man He said, `Because thou hast hearkened to the voice of thy wife, and dost eat of the tree concerning which I have charged thee, saying, Thou dost not eat of it, cursed `is' the ground on thine account; in sorrow thou dost eat of it all days of thy life,
17 And to the man He said, `Because thou hast hearkened to the voice of thy wife, and dost eat of the tree concerning which I have charged thee, saying, Thou dost not eat of it, cursed `is' the ground on thine account; in sorrow thou dost eat of it all days of thy life,
7 for a man, indeed, ought not to cover the head, being the image and glory of God, and a woman is the glory of a man,
8 for a man is not of a woman, but a woman `is' of a man,
9 for a man also was not created because of the woman, but a woman because of the man;
22 The wives! to your own husbands subject yourselves, as to the Lord,
23 because the husband is head of the wife, as also the Christ `is' head of the assembly, and he is saviour of the body,
24 but even as the assembly is subject to Christ, so also `are' the wives to their own husbands in everything.
25 The husbands! love your own wives, as also the Christ did love the assembly, and did give himself for it,
11 Let a woman in quietness learn in all subjection,
12 and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness,
13 for Adam was first formed, then Eve,
14 and Adam was not deceived, but the woman, having been deceived, into transgression came,
27 And God prepareth the man in His image; in the image of God He prepared him, a male and a female He prepared them.
26 And God saith, `Let Us make man in Our image, according to Our likeness, and let them rule over fish of the sea, and over fowl of the heavens, and over cattle, and over all the earth, and over every creeping thing that is creeping on the earth.'
16 Unto the woman He said, `Multiplying I multiply thy sorrow and thy conception, in sorrow dost thou bear children, and toward thy husband `is' thy desire, and he doth rule over thee.'
31 now is a judgment of this world, now shall the ruler of this world be cast forth;
8 he who is doing the sin, of the devil he is, because from the beginning the devil doth sin; for this was the Son of God manifested, that he may break up the works of the devil;
20 And on his thinking of these things, lo, a messenger of the Lord in a dream appeared to him, saying, `Joseph, son of David, thou mayest not fear to receive Mary thy wife, for that which in her was begotten `is' of the Holy Spirit,
21 and she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins.'
22 And all this hath come to pass, that it may be fulfilled that was spoken by the Lord through the prophet, saying,
23 `Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel,' which is, being interpreted `With us `he is' God.'
1 A roll of the birth of Jesus Christ, son of David, son of Abraham.
9 And the head of Ephraim `is' Samaria, And the head of Samaria `is' the son of Remaliah. If ye do not give credence, Surely ye are not stedfast.'
10 And Jehovah addeth to speak unto Ahaz, saying:
11 `Ask for thee a sign from Jehovah thy God, Make deep the request, or make `it' high upwards.'
12 And Ahaz saith, `I do not ask nor try Jehovah.'
13 And he saith, `Hear, I pray you, O house of David, Is it a little thing for you to weary men, That ye weary also my God?
14 Therefore the Lord Himself giveth to you a sign, Lo, the Virgin is conceiving, And is bringing forth a son, And hath called his name Immanuel,
5 `Go, and thou hast said unto My servant, unto David, Thus said Jehovah, Dost thou build for Me a house for My dwelling in?
6 for I have not dwelt in a house even from the day of My bringing up the sons of Israel out of Egypt, even unto this day, and am walking up and down in a tent and in a tabernacle.
7 During all `the time' that I have walked up and down among all the sons of Israel, a word have I spoken with one of the tribes of Israel which I commanded to feed my people Israel, saying, `Why have ye not built to Me a house of cedars?
8 and now, thus dost thou say to My servant, to David: `Thus said Jehovah of Hosts, I have taken thee from the comely place, from after the flock, to be leader over My people, over Israel;
9 and I am with thee whithersoever thou hast gone, and I cut off all thine enemies from thy presence, and have made for thee a great name, as the name of the great ones who `are' in the earth,
10 and I have appointed a place for My people, for Israel, and have planted it, and it hath tabernacled in its place, and it is not troubled any more, and the sons of perverseness do not add to afflict it any more, as in the beginning,
11 even from the day that I appointed judges over My people Israel; and I have given rest to thee from all thine enemies, and Jehovah hath declared to thee that Jehovah doth make for thee a house.
12 `When thy days are full, and thou hast lain with thy fathers, then I have raised up thy seed after thee which goeth out from thy bowels, and have established his kingdom;
13 He doth build a house for My Name, and I have established the throne of his kingdom unto the age.
14 I am to him for a father, and he is to Me for a son; whom in his dealings perversely I have even reproved with a rod of men, and with strokes of the sons of Adam,
15 and My kindness doth not turn aside from him, as I turned it aside from Saul, whom I turned aside from before thee,
16 and stedfast `is' thy house and thy kingdom unto the age before thee, thy throne is established unto the age.'
17 According to all these words, and according to all this vision, so spake Nathan unto David.
10 The sceptre turneth not aside from Judah, And a lawgiver from between his feet, Till his Seed come; And his `is' the obedience of peoples.
10 And Jacob goeth out from Beer-Sheba, and goeth toward Haran,
11 and he toucheth at a `certain' place, and lodgeth there, for the sun hath gone in, and he taketh of the stones of the place, and maketh `them' his pillows, and lieth down in that place.
12 And he dreameth, and lo, a ladder set up on the earth, and its head is touching the heavens; and lo, messengers of God are going up and coming down by it;
13 and lo, Jehovah is standing upon it, and He saith, `I `am' Jehovah, God of Abraham thy father, and God of Isaac; the land on which thou art lying, to thee I give it, and to thy seed;
14 and thy seed hath been as the dust of the land, and thou hast broken forth westward, and eastward, and northward, and southward, and all families of the ground have been blessed in thee and in thy seed.
19 and God saith, `Sarah thy wife is certainly bearing a son to thee, and thou hast called his name Isaac, and I have established My covenant with him, for a covenant age-during, to his seed after him.
20 As to Ishmael, I have heard thee; lo, I have blessed him, and made him fruitful, and multiplied him, very exceedingly; twelve princes doth he beget, and I have made him become a great nation;
21 and My covenant I establish with Isaac, whom Sarah doth bear to thee at this appointed time in the next year;'
1 And Jehovah saith unto Abram, `Go for thyself, from thy land, and from thy kindred, and from the house of thy father, unto the land which I shew thee.
2 And I make thee become a great nation, and bless thee, and make thy name great; and be thou a blessing.
3 And I bless those blessing thee, and him who is disesteeming thee I curse, and blessed in thee have been all families of the ground.'
4 And Abram goeth on, as Jehovah hath spoken unto him, and Lot goeth with him, and Abram `is' a son of five and seventy years in his going out from Charan.
27 God doth give beauty to Japheth, And he dwelleth in tents of Shem, And Canaan is servant to him.'
26 And he saith: `Blessed of Jehovah my God `is' Shem, And Canaan is servant to him.
8 And Noah found grace in the eyes of Jehovah.
9 These `are' births of Noah: Noah `is' a righteous man; perfect he hath been among his generations; with God hath Noah walked habitually.
10 And Noah begetteth three sons, Shem, Ham, and Japheth.
15 and enmity I put between thee and the woman, and between thy seed and her seed; he doth bruise thee -- the head, and thou dost bruise him -- the heel.'
21 for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him.
14 `And as Moses did lift up the serpent in the wilderness, so it behoveth the Son of Man to be lifted up,
5 and the people speak against God, and against Moses, `Why hast thou brought us up out of Egypt to die in a wilderness? for there is no bread, and there is no water, and our soul hath been weary of this light bread.'
6 And Jehovah sendeth among the people the burning serpents, and they bite the people, and much people of Israel die;
7 and the people come in unto Moses and say, `We have sinned, for we have spoken against Jehovah, and against thee; pray unto Jehovah, and He doth turn aside from us the serpent;' and Moses prayeth in behalf of the people.
8 And Jehovah saith unto Moses, `Make for thee a burning `serpent', and set it on an ensign; and it hath been, every one who is bitten and hath seen it -- he hath lived.
9 And Moses maketh a serpent of brass, and setteth it on the ensign, and it hath been, if the serpent hath bitten any man, and he hath looked expectingly unto the serpent of brass -- he hath lived.
14 And Jehovah God saith unto the serpent, `Because thou hast done this, cursed `art' thou above all the cattle, and above every beast of the field: on thy belly dost thou go, and dust thou dost eat, all days of thy life;
21 that also the creation itself shall be set free from the servitude of the corruption to the liberty of the glory of the children of God;
8 he who is doing the sin, of the devil he is, because from the beginning the devil doth sin; for this was the Son of God manifested, that he may break up the works of the devil;
44 `Ye are of a father -- the devil, and the desires of your father ye will to do; he was a man-slayer from the beginning, and in the truth he hath not stood, because there is no truth in him; when one may speak the falsehood, of his own he speaketh, because he is a liar -- also his father.
33 `Serpents! brood of vipers! how may ye escape from the judgment of the gehenna?
20 and the God of the peace shall bruise the Adversary under your feet quickly; the grace of our Lord Jesus Christ `be' with you. Amen!
12 and God saith unto Abraham, `Let it not be wrong in thine eyes because of the youth, and because of thy handmaid: all that Sarah saith unto thee -- hearken to her voice, for in Isaac is a seed called to thee.
13 As to the son of the handmaid also, for a nation I set him, because he `is' thy seed.'
25 And Adam again knoweth his wife, and she beareth a son, and calleth his name Seth, `for God hath appointed for me another seed instead of Abel:' for Cain had slain him.
20 And the man calleth his wife's name Eve: for she hath been mother of all living.
17 Dan is a serpent by the way, An adder by the path, Which is biting the horse's heels, And its rider falleth backward.
20 and the God of the peace shall bruise the Adversary under your feet quickly; the grace of our Lord Jesus Christ `be' with you. Amen!
15 and enmity I put between thee and the woman, and between thy seed and her seed; he doth bruise thee -- the head, and thou dost bruise him -- the heel.'
15 and they have been for luminaries in the expanse of the heavens to give light upon the earth:' and it is so.
25 Wolf and lamb do feed as one, And a lion as an ox eateth straw, As to the serpent -- dust `is' its food, They do no evil, nor destroy, In all My holy mountain, said Jehovah!
23 And kings have been thy nursing fathers, And their princesses thy nursing mothers; Face to the earth -- they bow down to thee, And the dust of thy feet they lick up, And thou hast known that I `am' Jehovah, That those expecting Me are not ashamed.
17 They lick dust as a serpent, as fearful things of earth, They tremble from their enclosures, Of Jehovah our God they are afraid, Yea, they are afraid of Thee.
42 any thing going on the belly, and any going on four, unto every multiplier of feet, to every teeming thing which is teeming on the earth -- ye do not eat them, for they `are' an abomination;
15 `And a man who giveth his lying with a beast is certainly put to death, and the beast ye do slay.
16 `And a woman who draweth near unto any beast to lie with it -- thou hast even slain the woman and the beast; they are certainly put to death; their blood `is' on them.
28 `And when an ox doth gore man or woman, and they have died, the ox is certainly stoned, and his flesh is not eaten, and the owner of the ox `is' acquitted;
29 and if the ox is `one' accustomed to gore heretofore, and it hath been testified to its owner, and he doth not watch it, and it hath put to death a man or woman, the ox is stoned, and its owner also is put to death.
5 `And only your blood for your lives do I require; from the hand of every living thing I require it, and from the hand of man, from the hand of every man's brother I require the life of man;
20 for to vanity was the creation made subject -- not of its will, but because of Him who did subject `it' -- in hope,
21 that also the creation itself shall be set free from the servitude of the corruption to the liberty of the glory of the children of God;
24 Blessed above women is Jael, Wife of Heber the Kenite, Above women in the tent she is blessed.
2 for a holy people `art' thou to Jehovah thy God, and on thee hath Jehovah fixed to be to Him for a people, a peculiar treasure, out of all the peoples who `are' on the face of the ground.
22 And God blesseth them, saying, `Be fruitful, and multiply, and fill the waters in the seas, and the fowl let multiply in the earth:'