Kejadian 26:1-35

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ¹  in the days of Abraham. ²  Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ³  settle down in the land that I will point out to you. ⁴  26:3 Stay ⁵  in this land. Then I will be with you and will bless you, ⁶  for I will give all these lands to you and to your descendants, ⁷  and I will fulfill ⁸  the solemn promise I made ⁹  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 ¹⁰  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ¹¹  26:5 All this will come to pass ¹²  because Abraham obeyed me ¹³  and kept my charge, my commandments, my statutes, and my laws.” ¹⁴  26:6 So Isaac settled in Gerar.

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ¹⁵  He was afraid to say, “She is my wife,” for he thought to himself, ¹⁶  “The men of this place will kill me to get ¹⁷  Rebekah because she is very beautiful.”

26:8 After Isaac ¹⁸  had been there a long time, ¹⁹  Abimelech king of the Philistines happened to look out a window and observed ²⁰  Isaac caressing ²¹  his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really ²²  your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” ²³ 

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ²⁴  One of the men ²⁵  might easily have had sexual relations with ²⁶  your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches ²⁷  this man or his wife will surely be put to death.” ²⁸ 

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ²⁹  because the Lord blessed him. ³⁰  26:13 The man became wealthy. ³¹  His influence continued to grow ³²  until he became very prominent. 26:14 He had ³³  so many sheep ³⁴  and cattle ³⁵  and such a great household of servants that the Philistines became jealous ³⁶  of him. 26:15 So the Philistines took dirt and filled up ³⁷  all the wells that his father’s servants had dug back in the days of his father Abraham.

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ³⁸  for you have become much more powerful ³⁹  than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. ⁴⁰  26:18 Isaac reopened ⁴¹  the wells that had been dug ⁴²  back in the days of his father Abraham, for the Philistines had stopped them up ⁴³  after Abraham died. Isaac ⁴⁴  gave these wells ⁴⁵  the same names his father had given them. ⁴⁶ 

26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing ⁴⁷  water there, 26:20 the herdsmen of Gerar quarreled ⁴⁸  with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac ⁴⁹  named the well ⁵⁰  Esek ⁵¹  because they argued with him about it. ⁵²  26:21 His servants ⁵³  dug another well, but they quarreled over it too, so Isaac named it ⁵⁴  Sitnah. ⁵⁵  26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ⁵⁶  named it ⁵⁷  Rehoboth, ⁵⁸  saying, “For now the Lord has made room for us, and we will prosper in the land.”

26:23 From there Isaac ⁵⁹  went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped ⁶⁰  the Lord. He pitched his tent there, and his servants dug a well. ⁶¹ 

26:26 Now Abimelech had come ⁶²  to him from Gerar along with ⁶³  Ahuzzah his friend ⁶⁴  and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me ⁶⁵  and sent me away from you.” 26:28 They replied, “We could plainly see ⁶⁶  that the Lord is with you. So we decided there should be ⁶⁷  a pact between us ⁶⁸  – between us ⁶⁹  and you. Allow us to make ⁷⁰  a treaty with you 26:29 so that ⁷¹  you will not do us any harm, just as we have not harmed ⁷²  you, but have always treated you well ⁷³  before sending you away ⁷⁴  in peace. Now you are blessed by the Lord.” ⁷⁵ 

26:30 So Isaac ⁷⁶  held a feast for them and they celebrated. ⁷⁷  26:31 Early in the morning the men made a treaty with each other. ⁷⁸  Isaac sent them off; they separated on good terms. ⁷⁹ 

26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. ⁸⁰  26:33 So he named it Shibah; ⁸¹  that is why the name of the city has been Beer Sheba ⁸²  to this day.

26:34 When ⁸³  Esau was forty years old, ⁸⁴  he married ⁸⁵  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. ⁸⁶ 

Kejadian 5:11

5:11 The entire lifetime of Enosh was 905 years, and then he died.

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 18:22-23

18:22 The two men turned ⁸⁷  and headed ⁸⁸  toward Sodom, but Abraham was still standing before the Lord. ⁸⁹  18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked?

Kejadian 18:28-30

18:28 what if there are five less than the fifty godly people? Will you destroy ⁹⁰  the whole city because five are lacking?” ⁹¹  He replied, “I will not destroy it if I find forty-five there.”

18:29 Abraham ⁹²  spoke to him again, ⁹³  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham ⁹⁴  said, “May the Lord not be angry ⁹⁵  so that I may speak! ⁹⁶  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Kisah Para Rasul 5:1-5

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ⁹⁷  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁹⁸  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ⁹⁹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁰⁰  the land? 5:4 Before it was sold, ¹⁰¹  did it not ¹⁰²  belong to you? And when it was sold, was the money ¹⁰³  not at your disposal? How have you thought up this deed in your heart? ¹⁰⁴  You have not lied to people ¹⁰⁵  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ¹⁰⁶  all who heard about it.

Kisah Para Rasul 8:19-22

8:19 saying, “Give me this power ¹⁰⁷  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ¹⁰⁸  because you thought you could acquire ¹⁰⁹  God’s gift with money! 8:21 You have no share or part ¹¹⁰  in this matter ¹¹¹  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ¹¹²  that he may perhaps forgive you for the intent of your heart. ¹¹³ 

Filipi 3:7-8

3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ¹¹⁴  – that I may gain Christ,

Filipi 3:2

3:2 Beware of the dogs, ¹¹⁵  beware of the evil workers, beware of those who mutilate the flesh! ¹¹⁶ 

Titus 1:10

1:10 For there are many ¹¹⁷  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹¹⁸ 

Titus 1:1

Salutation

1:1 From Paul, ¹¹⁹  a slave ¹²⁰  of God and apostle of Jesus Christ, to further the faith ¹²¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:15-16

2:15 So he made a whip of cords ¹²²  and drove them all out of the temple courts, ¹²³  with the sheep and the oxen. He scattered the coins of the money changers ¹²⁴  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹²⁵  my Father’s house a marketplace!” ¹²⁶ 

[26:1]  ¹ tn Heb “in addition to the first famine which was.”

[26:1]  ² sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[26:2]  ³ 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]  ⁴ tn Heb “say to you.”

[26:3]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “your descendants.”

[26:4]  ¹¹ 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]  ¹² tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹³ tn Heb “listened to my voice.”

[26:5]  ¹⁴ 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.

[26:7]  ¹⁵ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ¹⁶ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ¹⁷ tn Heb “kill me on account of.”

[26:8]  ¹⁸ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ¹⁹ tn Heb “and it happened when the days were long to him there.”

[26:8]  ²⁰ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ²¹ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[26:9]  ²² tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.

[26:9]  ²³ tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).

[26:10]  ²⁴ tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ²⁵ tn Heb “people.”

[26:10]  ²⁶ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[26:11]  ²⁷ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ²⁸ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[26:12]  ²⁹ tn Heb “a hundredfold.”

[26:12]  ³⁰ tn This final clause explains why Isaac had such a bountiful harvest.

[26:13]  ³¹ tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

[26:13]  ³² tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.

[26:14]  ³³ tn Heb “and there was to him.”

[26:14]  ³⁴ tn Heb “possessions of sheep.”

[26:14]  ³⁵ tn Heb “possessions of cattle.”

[26:14]  ³⁶ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[26:15]  ³⁷ tn Heb “and the Philistines stopped them up and filled them with dirt.”

[26:16]  ³⁸ tn Heb “Go away from us.”

[26:16]  ³⁹ sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).

[26:17]  ⁴⁰ tn Heb “and he camped in the valley of Gerar and he lived there.”

[26:17]  sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the Lord, for the men of the region knew this too, but did not have the same results.

[26:18]  ⁴¹ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ⁴² tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ⁴³ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ⁴⁴ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ⁴⁵ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ⁴⁶ tn Heb “called names to them according to the names that his father called them.”

[26:19]  ⁴⁷ tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).

[26:20]  ⁴⁸ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

[26:20]  ⁴⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:20]  ⁵⁰ tn Heb “and he called the name of the well.”

[26:20]  ⁵¹ sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

[26:20]  ⁵² tn The words “about it” are supplied in the translation for stylistic reasons.

[26:21]  ⁵³ tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.

[26:21]  ⁵⁴ tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.

[26:21]  ⁵⁵ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

[26:22]  ⁵⁶ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ⁵⁷ tn Heb “and he called its name.”

[26:22]  ⁵⁸ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[26:23]  ⁵⁹ tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.

[26:25]  ⁶⁰ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ⁶¹ tn Heb “and they dug there, the servants of Isaac, a well.”

[26:26]  ⁶² tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”

[26:26]  ⁶³ tn Heb “and.”

[26:26]  ⁶⁴ tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.

[26:27]  ⁶⁵ tn The disjunctive clause is circumstantial, expressing the reason for his question.

[26:28]  ⁶⁶ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁶⁷ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁶⁸ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁶⁹ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁷⁰ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[26:29]  ⁷¹ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ⁷² tn Heb “touched.”

[26:29]  ⁷³ tn Heb “and just as we have done only good with you.”

[26:29]  ⁷⁴ tn Heb “and we sent you away.”

[26:29]  ⁷⁵ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[26:30]  ⁷⁶ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:30]  ⁷⁷ tn Heb “and they ate and drank.”

[26:31]  ⁷⁸ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁷⁹ tn Heb “and they went from him in peace.”

[26:32]  ⁸⁰ tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[26:33]  ⁸¹ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

[26:33]  ⁸² sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

[26:34]  ⁸³ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ⁸⁴ tn Heb “the son of forty years.”

[26:34]  ⁸⁵ tn Heb “took as a wife.”

[26:35]  ⁸⁶ tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”

[18:22]  ⁸⁷ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ⁸⁸ tn Heb “went.”

[18:22]  ⁸⁹ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[18:28]  ⁹⁰ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ⁹¹ tn Heb “because of five.”

[18:29]  ⁹² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ⁹³ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:30]  ⁹⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ⁹⁵ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ⁹⁶ tn After the jussive, the cohortative indicates purpose/result.

[5:2]  ⁹⁷ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁹⁸ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁹⁹ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁰⁰ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ¹⁰¹ tn Grk “Remaining to you.”

[5:4]  ¹⁰² tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁰³ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁰⁴ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁰⁵ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ¹⁰⁶ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[8:19]  ¹⁰⁷ tn Or “ability”; Grk “authority.”

[8:20]  ¹⁰⁸ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ¹⁰⁹ tn Or “obtain.”

[8:21]  ¹¹⁰ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ¹¹¹ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ¹¹² tn Or “and implore the Lord.”

[8:22]  ¹¹³ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[3:8]  ¹¹⁴ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:2]  ¹¹⁵ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ¹¹⁶ tn Grk “beware of the mutilation.”

[1:10]  ¹¹⁷ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹¹⁸ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:1]  ¹¹⁹ 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]  ¹²⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹²¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:15]  ¹²² tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹²³ tn Grk “the temple.”

[2:15]  ¹²⁴ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ¹²⁵ tn Or (perhaps) “Stop making.”

[2:16]  ¹²⁶ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.