Kejadian 12:12-13

12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. ¹  12:13 So tell them ²  you are my sister ³  so that it may go well ⁴  for me because of you and my life will be spared ⁵  on account of you.”

Kejadian 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ⁶  you have done to me? Why didn’t you tell me that she was your wife?

Kejadian 12:20

12:20 Pharaoh gave his men orders about Abram, ⁷  and so they expelled him, along with his wife and all his possessions.

Kejadian 20:9-13

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ⁸  You have done things to me that should not be done!” ⁹  20:10 Then Abimelech asked ¹⁰  Abraham, “What prompted you to do this thing?” ¹¹ 

20:11 Abraham replied, “Because I thought, ¹²  ‘Surely no one fears God in this place. They will kill me because of ¹³  my wife.’ 20:12 What’s more, ¹⁴  she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander ¹⁵  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ¹⁶  Every place we go, say about me, “He is my brother.”’”

Yosua 24:2

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ¹⁷  lived beyond the Euphrates River, ¹⁸  including Terah the father of Abraham and Nahor. They worshiped ¹⁹  other gods,

Yosua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

Kolose 1:29

1:29 Toward this goal ²⁰  I also labor, struggling according to his power that powerfully ²¹  works in me.

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ²²  in the Lord, will tell you all the news about me. ²³ 

Galatia 3:22

3:22 But the scripture imprisoned ²⁴  everything and everyone ²⁵  under sin so that the promise could be given – because of the faithfulness ²⁶  of Jesus Christ – to those who believe.

[12:12]  ¹ tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

[12:13]  ² tn Heb “say.”

[12:13]  ³ sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ⁴ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ⁵ tn Heb “and my life will live.”

[12:18]  ⁶ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[12:20]  ⁷ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[20:9]  ⁸ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ⁹ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[20:10]  ¹⁰ tn Heb “And Abimelech said to.”

[20:10]  ¹¹ tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.

[20:11]  ¹² tn Heb “Because I said.”

[20:11]  ¹³ tn Heb “over the matter of.”

[20:12]  ¹⁴ tn Heb “but also.”

[20:13]  ¹⁵ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ¹⁶ tn Heb “This is your loyal deed which you can do for me.”

[24:2]  ¹⁷ tn Heb “your fathers.”

[24:2]  ¹⁸ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ¹⁹ tn Or “served.”

[1:29]  ²⁰ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ²¹ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[4:7]  ²² tn See the note on “fellow slave” in 1:7.

[4:7]  ²³ tn Grk “all things according to me.”

[3:22]  ²⁴ tn Or “locked up.”

[3:22]  ²⁵ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ²⁶ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.