Kejadian 42:1-38

Joseph’s Brothers in Egypt

42:1 When Jacob heard ¹  there was grain in Egypt, he ²  said to his sons, “Why are you looking at each other?” ³  42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ⁴  so that we may live ⁵  and not die.” ⁶ 

42:3 So ten of Joseph’s brothers went down to buy grain from Egypt. 42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, ⁷  for he said, ⁸  “What if some accident ⁹  happens ¹⁰  to him?” 42:5 So Israel’s sons came to buy grain among the other travelers, ¹¹  for the famine was severe in the land of Canaan.

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ¹²  Joseph’s brothers came and bowed down ¹³  before him with ¹⁴  their faces to the ground. 42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger ¹⁵  to them and spoke to them harshly. He asked, “Where do you come from?” They answered, ¹⁶  “From the land of Canaan, to buy grain for food.” ¹⁷ 

42:8 Joseph recognized his brothers, but they did not recognize him. 42:9 Then Joseph remembered ¹⁸  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ¹⁹ 

42:10 But they exclaimed, ²⁰  “No, my lord! Your servants have come to buy grain for food! 42:11 We are all the sons of one man; we are honest men! Your servants are not spies.”

42:12 “No,” he insisted, “but you have come to see if our land is vulnerable.” ²¹  42:13 They replied, “Your servants are from a family of twelve brothers. ²²  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ²³  and one is no longer alive.” ²⁴ 

42:14 But Joseph told them, “It is just as I said to you: ²⁵  You are spies! 42:15 You will be tested in this way: As surely as Pharaoh lives, ²⁶  you will not depart from this place unless your youngest brother comes here. 42:16 One of you must go and get ²⁷  your brother, while ²⁸  the rest of you remain in prison. ²⁹  In this way your words may be tested to see if ³⁰  you are telling the truth. ³¹  If not, then, as surely as Pharaoh lives, you are spies!” 42:17 He imprisoned ³²  them all for three days. 42:18 On the third day Joseph said to them, “Do as I say ³³  and you will live, ³⁴  for I fear God. ³⁵  42:19 If you are honest men, leave one of your brothers confined here in prison ³⁶  while the rest of you go ³⁷  and take grain back for your hungry families. ³⁸  42:20 But you must bring ³⁹  your youngest brother to me. Then ⁴⁰  your words will be verified ⁴¹  and you will not die.” They did as he said. ⁴² 

42:21 They said to one other, ⁴³  “Surely we’re being punished ⁴⁴  because of our brother, because we saw how distressed he was ⁴⁵  when he cried to us for mercy, but we refused to listen. That is why this distress ⁴⁶  has come on us!” 42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ⁴⁷  42:23 (Now ⁴⁸  they did not know that Joseph could understand them, ⁴⁹  for he was speaking through an interpreter.) ⁵⁰  42:24 He turned away from them and wept. When he turned around and spoke to them again, ⁵¹  he had Simeon taken ⁵²  from them and tied up ⁵³  before their eyes.

42:25 Then Joseph gave orders to fill ⁵⁴  their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. ⁵⁵  42:26 So they loaded their grain on their donkeys and left. ⁵⁶ 

42:27 When one of them ⁵⁷  opened his sack to get feed for his donkey at their resting place, ⁵⁸  he saw his money in the mouth of his sack. ⁵⁹  42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ⁶⁰  they turned trembling one to another ⁶¹  and said, “What in the world has God done to us?” ⁶² 

42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying, 42:30 “The man, the lord of the land, spoke harshly to us and treated us ⁶³  as if we were ⁶⁴  spying on the land. 42:31 But we said to him, ‘We are honest men; we are not spies! 42:32 We are from a family of twelve brothers; we are the sons of one father. ⁶⁵  One is no longer alive, ⁶⁶  and the youngest is with our father at this time ⁶⁷  in the land of Canaan.’

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ⁶⁸  for your hungry households and go. 42:34 But bring your youngest brother back to me so I will know ⁶⁹  that you are honest men and not spies. ⁷⁰  Then I will give your brother back to you and you may move about freely in the land.’” ⁷¹ 

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid. 42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁷²  Simeon is gone. ⁷³  And now you want to take ⁷⁴  Benjamin! Everything is against me.”

42:37 Then Reuben said to his father, “You may ⁷⁵  put my two sons to death if I do not bring him back to you. Put him in my care ⁷⁶  and I will bring him back to you.” 42:38 But Jacob ⁷⁷  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ⁷⁸  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ⁷⁹  in sorrow to the grave.” ⁸⁰ 

Kejadian 1:5

1:5 God called ⁸¹  the light “day” and the darkness ⁸²  “night.” There was evening, and there was morning, marking the first day. ⁸³ 

Kejadian 1:9

1:9 God said, “Let the water under the sky be gathered to one place ⁸⁴  and let dry ground appear.” ⁸⁵  It was so.

Kejadian 1:1

The Creation of the World

1:1 In the beginning ⁸⁶  God ⁸⁷  created ⁸⁸  the heavens and the earth. ⁸⁹ 

Kejadian 16:15

16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. ⁹⁰ 

Nehemia 1:5

1:5 Then I said, “Please, O LORD God of heaven, great and awesome God, who keeps his loving covenant ⁹¹  with those who love him and obey ⁹²  his commandments,

Daniel 9:4

9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ⁹³  great and awesome God who is faithful to his covenant ⁹⁴  with those who love him and keep his commandments,

Lukas 1:72-74

1:72 He has done this ⁹⁵  to show mercy ⁹⁶  to our ancestors, ⁹⁷ 

and to remember his holy covenant ⁹⁸  –

1:73 the oath ⁹⁹  that he swore to our ancestor ¹⁰⁰  Abraham.

This oath grants ¹⁰¹ 

1:74 that we, being rescued from the hand of our ¹⁰²  enemies,

may serve him without fear, ¹⁰³ 

[42:1]  ¹ tn Heb “saw.”

[42:1]  ² tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:1]  ³ sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.

[42:2]  ⁴ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

[42:2]  ⁵ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ⁶ tn The imperfect tense continues the nuance of the verb before it.

[42:4]  ⁷ tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

[42:4]  ⁸ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

[42:4]  ⁹ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

[42:4]  ¹⁰ tn Heb “encounters.”

[42:5]  ¹¹ tn Heb “in the midst of the coming ones.”

[42:6]  ¹² tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ¹³ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ¹⁴ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[42:7]  ¹⁵ sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.

[42:7]  ¹⁶ tn Heb “said.”

[42:7]  ¹⁷ tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.

[42:9]  ¹⁸ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ¹⁹ tn Heb “to see the nakedness of the land you have come.”

[42:10]  ²⁰ tn Heb “and they said to him.” In context this is best understood as an exclamation.

[42:12]  ²¹ tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.

[42:13]  ²² tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ²³ tn Heb “today.”

[42:13]  ²⁴ tn Heb “and the one is not.”

[42:14]  ²⁵ tn Heb “to you, saying.”

[42:15]  ²⁶ tn Heb “[By] the life of Pharaoh.”

[42:15]  sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[42:16]  ²⁷ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ²⁸ tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ²⁹ tn Heb “bound.”

[42:16]  ³⁰ tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ³¹ tn Heb “the truth [is] with you.”

[42:17]  ³² sn The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (אָסַף, ’asaf, “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (יוֹסֵף, yosoef) and keeps the comparison working.

[42:18]  ³³ tn Heb “Do this.”

[42:18]  ³⁴ tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ³⁵ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[42:19]  ³⁶ tn Heb “bound in the house of your prison.”

[42:19]  ³⁷ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ³⁸ tn Heb “[for] the hunger of your households.”

[42:20]  ³⁹ tn The imperfect here has an injunctive force.

[42:20]  ⁴⁰ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

[42:20]  ⁴¹ tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.

[42:20]  ⁴² tn Heb “and they did so.”

[42:21]  ⁴³ tn Heb “a man to his neighbor.”

[42:21]  ⁴⁴ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ⁴⁵ tn Heb “the distress of his soul.”

[42:21]  ⁴⁶ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[42:22]  ⁴⁷ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[42:23]  ⁴⁸ tn The disjunctive clause provides supplemental information that is important to the story.

[42:23]  ⁴⁹ tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.

[42:23]  ⁵⁰ tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.

[42:24]  ⁵¹ tn Heb “and he turned to them and spoke to them.”

[42:24]  ⁵² tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.

[42:24]  ⁵³ tn Heb “and he bound him.” See the note on the preceding verb “taken.”

[42:25]  ⁵⁴ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

[42:25]  ⁵⁵ tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

[42:26]  ⁵⁶ tn Heb “and they went from there.”

[42:27]  ⁵⁷ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ⁵⁸ tn Heb “at the lodging place.”

[42:27]  ⁵⁹ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[42:28]  ⁶⁰ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ⁶¹ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ⁶² tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[42:30]  ⁶³ tn Heb “made us.”

[42:30]  ⁶⁴ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[42:32]  ⁶⁵ tn Heb “twelve [were] we, brothers, sons of our father [are] we.”

[42:32]  ⁶⁶ tn Heb “the one is not.”

[42:32]  ⁶⁷ tn Heb “today.”

[42:33]  ⁶⁸ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[42:34]  ⁶⁹ tn After the imperative, the cohortative with prefixed vav indicates purpose/result.

[42:34]  ⁷⁰ tn Heb “that you are not spies, that you are honest men.”

[42:34]  ⁷¹ sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.

[42:36]  ⁷² tn Heb “is not.”

[42:36]  ⁷³ tn Heb “is not.”

[42:36]  ⁷⁴ tn The nuance of the imperfect verbal form is desiderative here.

[42:37]  ⁷⁵ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ⁷⁶ tn Heb “my hand.”

[42:38]  ⁷⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ⁷⁸ sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ⁷⁹ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ⁸⁰ tn Heb “to Sheol,” the dwelling place of the dead.

[1:5]  ⁸¹ tn Heb “he called to,” meaning “he named.”

[1:5]  sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

[1:5]  ⁸² tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ⁸³ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:5]  sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.

[1:9]  ⁸⁴ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ⁸⁵ tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[1:1]  ⁸⁶ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).

[1:1]  ⁸⁷ sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ⁸⁸ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁸⁹ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[16:15]  ⁹⁰ tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”

[16:15]  sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.

[1:5]  ⁹¹ tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32).

[1:5]  ⁹² tn Heb “keep.” The Hebrew verb שָׁמַר (shamar, “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.

[9:4]  ⁹³ tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ⁹⁴ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

[1:72]  ⁹⁵ 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]  ⁹⁶ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁹⁷ 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]  ⁹⁸ 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).

[1:73]  ⁹⁹ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ¹⁰⁰ tn Or “forefather”; Grk “father.”

[1:73]  ¹⁰¹ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ¹⁰² tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹⁰³ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.