Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ¹  began to worship ²  the Lord.

Keluaran 4:22-23

4:22 You must say ³  to Pharaoh, ‘Thus says ⁴  the Lord, “Israel is my son, my firstborn, ⁵  4:23 and I said to you, ‘Let my son go that he may serve ⁶  me,’ but since you have refused to let him go, ⁷  I will surely kill ⁸  your son, your firstborn!”’”

Ulangan 14:1

The Holy and the Profane

14:1 You are children ⁹  of the Lord your God. Do not cut yourselves or shave your forehead bald ¹⁰  for the sake of the dead.

Mazmur 82:6-7

82:6 I thought, ¹¹  ‘You are gods;

all of you are sons of the Most High.’ ¹² 

82:7 Yet you will die like mortals; ¹³ 

you will fall like all the other rulers.” ¹⁴ 

Yesaya 63:16

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ¹⁵ 

Maleakhi 2:11

2:11 Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. ¹⁶  For Judah has profaned ¹⁷  the holy things that the Lord loves and has turned to a foreign god! ¹⁸ 

Yohanes 8:41-42

8:41 You people ¹⁹  are doing the deeds of your father.”

Then ²⁰  they said to Jesus, ²¹  “We were not born as a result of immorality! ²²  We have only one Father, God himself.” 8:42 Jesus replied, ²³  “If God were your Father, you would love me, for I have come from God and am now here. ²⁴  I ²⁵  have not come on my own initiative, ²⁶  but he ²⁷  sent me.

Roma 9:7-8

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ²⁸  9:8 This means ²⁹  it is not the children of the flesh ³⁰  who are the children of God; rather, the children of promise are counted as descendants.

Roma 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ³¹ 

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ³²  from among the dead, so that he himself may become first in all things. ³³ 

[4:26]  ¹ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ² tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[4:22]  ³ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ⁴ tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ⁵ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).

[4:23]  ⁶ tn The text uses the imperative, “send out” (שַׁלַּח, shallakh) followed by the imperfect or jussive with the vav (ו) to express purpose.

[4:23]  ⁷ tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son.

[4:23]  ⁸ tn The construction is very emphatic. The particle הִנֵּה (hinneh) gives it an immediacy and a vividness, as if God is already beginning to act. The participle with this particle has the nuance of an imminent future act, as if God is saying, “I am about to kill.” These words are not repeated until the last plague.

[14:1]  ⁹ tn Heb “sons” (so NASB); TEV, NLT “people.”

[14:1]  ¹⁰ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

[82:6]  ¹¹ tn Heb “said.”

[82:6]  ¹² sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).

[82:7]  ¹³ tn Heb “men.” The point in the context is mortality, however, not maleness.

[82:7]  sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.

[82:7]  ¹⁴ tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).

[63:16]  ¹⁵ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

[2:11]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:11]  ¹⁷ tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”

[2:11]  ¹⁸ tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the Lord and “remarriage” to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as vv. 14-16 indicate.

[8:41]  ¹⁹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ²⁰ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ²¹ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²² sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:42]  ²³ tn Grk “Jesus said to them.”

[8:42]  ²⁴ tn Or “I came from God and have arrived.”

[8:42]  ²⁵ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²⁶ tn Grk “from myself.”

[8:42]  ²⁷ tn Grk “that one” (referring to God).

[9:7]  ²⁸ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[9:8]  ²⁹ tn Grk “That is,” or “That is to say.”

[9:8]  ³⁰ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:2]  ³¹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[1:18]  ³² tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ³³ tn Grk “in order that he may become in all things, himself, first.”