Kejadian 21:10-12

21:10 So she said to Abraham, “Banish ¹  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. ²  21:12 But God said to Abraham, “Do not be upset ³  about the boy or your slave wife. Do ⁴  all that Sarah is telling ⁵  you because through Isaac your descendants will be counted. ⁶ 

Kejadian 26:2-5

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ⁷  settle down in the land that I will point out to you. ⁸  26:3 Stay ⁹  in this land. Then I will be with you and will bless you, ¹⁰  for I will give all these lands to you and to your descendants, ¹¹  and I will fulfill ¹²  the solemn promise I made ¹³  to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ¹⁴  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ¹⁵  26:5 All this will come to pass ¹⁶  because Abraham obeyed me ¹⁷  and kept my charge, my commandments, my statutes, and my laws.” ¹⁸ 

Kejadian 46:1

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ¹⁹  When he came to Beer Sheba ²⁰  he offered sacrifices to the God of his father Isaac.

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ²¹ 

all my life long to this day,

Keluaran 2:24

2:24 God heard their groaning, ²²  God remembered ²³  his covenant with Abraham, with Isaac, and with Jacob,

Keluaran 3:6

3:6 He added, “I am the God of your father, ²⁴  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²⁵  at God.

Lukas 1:55

1:55 as he promised ²⁶  to our ancestors, ²⁷  to Abraham and to his descendants ²⁸  forever.”

Lukas 1:72

1:72 He has done this ²⁹  to show mercy ³⁰  to our ancestors, ³¹ 

and to remember his holy covenant ³²  –

Roma 9:5-6

9:5 To them belong the patriarchs, ³³  and from them, ³⁴  by human descent, ³⁵  came the Christ, ³⁶  who is God over all, blessed forever! ³⁷  Amen.

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ³⁸ 

Roma 9:9

9:9 For this is what the promise declared: ³⁹  “About a year from now ⁴⁰  I will return and Sarah will have a son.” ⁴¹ 

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁴²  heirs according to the promise.

Ibrani 11:9

11:9 By faith he lived as a foreigner ⁴³  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ⁴⁴  of the same promise.

[21:10]  ¹ tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[21:11]  ² tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.

[21:12]  ³ tn Heb “Let it not be evil in your eyes.”

[21:12]  ⁴ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ⁵ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ⁶ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[26:2]  ⁷ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

[26:2]  ⁸ tn Heb “say to you.”

[26:3]  ⁹ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ¹⁰ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ¹¹ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ¹² tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ¹³ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:4]  ¹⁴ tn Heb “your descendants.”

[26:4]  ¹⁵ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[26:5]  ¹⁶ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹⁷ tn Heb “listened to my voice.”

[26:5]  ¹⁸ sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[46:1]  ¹⁹ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ²⁰ sn Beer Sheba. See Gen 21:31; 28:10.

[48:15]  ²¹ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[2:24]  ²² sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ²³ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[3:6]  ²⁴ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ²⁵ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[1:55]  ²⁶ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ²⁷ tn Grk “fathers.”

[1:55]  ²⁸ tn Grk “his seed” (an idiom for offspring or descendants).

[1:72]  ²⁹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ³⁰ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ³¹ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ³² sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[9:5]  ³³ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ³⁴ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ³⁵ tn Grk “according to the flesh.”

[9:5]  ³⁶ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ³⁷ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.

[9:6]  ³⁸ tn Grk “For not all those who are from Israel are Israel.”

[9:9]  ³⁹ tn Grk “For this is the word of promise.”

[9:9]  ⁴⁰ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ⁴¹ sn A quotation from Gen 18:10, 14.

[3:29]  ⁴² tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[11:9]  ⁴³ tn Or “settled as a resident alien.”

[11:9]  ⁴⁴ tn Or “heirs with him.”