Genesis 18:1-33

Three Special Visitors

18:1 The Lord appeared to Abraham by the oaks of Mamre while he was sitting at the entrance to his tent during the hottest time of the day. 18:2 Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low 10  to the ground. 11 

18:3 He said, “My lord, 12  if I have found favor in your sight, do not pass by and leave your servant. 13  18:4 Let a little water be brought so that 14  you may all 15  wash your feet and rest under the tree. 18:5 And let me get 16  a bit of food 17  so that you may refresh yourselves 18  since you have passed by your servant’s home. After that you may be on your way.” 19  “All right,” they replied, “you may do as you say.”

18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 20  three measures 21  of fine flour, knead it, and make bread.” 22  18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 23  who quickly prepared it. 24  18:8 Abraham 25  then took some curds and milk, along with the calf that had been prepared, and placed the food 26  before them. They ate while 27  he was standing near them under a tree.

18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 28  in the tent.” 18:10 One of them 29  said, “I will surely return 30  to you when the season comes round again, 31  and your wife Sarah will have a son!” 32  (Now Sarah was listening at the entrance to the tent, not far behind him. 33  18:11 Abraham and Sarah were old and advancing in years; 34  Sarah had long since passed menopause.) 35  18:12 So Sarah laughed to herself, thinking, 36  “After I am worn out will I have pleasure, 37  especially when my husband is old too?” 38 

18:13 The Lord said to Abraham, “Why 39  did Sarah laugh and say, ‘Will I really 40  have a child when I am old?’ 18:14 Is anything impossible 41  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 42  18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 43 

Abraham Pleads for Sodom

18:16 When the men got up to leave, 44  they looked out over 45  Sodom. (Now 46  Abraham was walking with them to see them on their way.) 47  18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 48  18:18 After all, Abraham 49  will surely become 50  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 51  using his name. 18:19 I have chosen him 52  so that he may command his children and his household after him to keep 53  the way of the Lord by doing 54  what is right and just. Then the Lord will give 55  to Abraham what he promised 56  him.”

18:20 So the Lord said, “The outcry against 57  Sodom and Gomorrah is so great and their sin so blatant 58  18:21 that I must go down 59  and see if they are as wicked as the outcry suggests. 60  If not, 61  I want to know.”

18:22 The two men turned 62  and headed 63  toward Sodom, but Abraham was still standing before the Lord. 64  18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 65  the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 66  of the whole earth do what is right?” 67 

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 68  (although I am but dust and ashes), 69  18:28 what if there are five less than the fifty godly people? Will you destroy 70  the whole city because five are lacking?” 71  He replied, “I will not destroy it if I find forty-five there.”

18:29 Abraham 72  spoke to him again, 73  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham 74  said, “May the Lord not be angry 75  so that I may speak! 76  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham 77  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

18:32 Finally Abraham 78  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

18:33 The Lord went on his way 79  when he had finished speaking 80  to Abraham. Then Abraham returned home. 81 

Genesis 10:6

10:6 The sons of Ham were Cush, 82  Mizraim, 83  Put, 84  and Canaan. 85 

Genesis 10:9-10

10:9 He was a mighty hunter 86  before the Lord. 87  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 88  of his kingdom were Babel, 89  Erech, 90  Akkad, 91  and Calneh 92  in the land of Shinar. 93 

Numbers 11:17

11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it 94  all by yourself.

Numbers 27:18

27:18 The Lord replied 95  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, 96  and lay your hand on him; 97 

Jude 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 98 

Jude 1:1

Salutation

1:1 From Jude, 99  a slave 100  of Jesus Christ and brother of James, 101  to those who are called, wrapped in the love of 102  God the Father and kept for 103  Jesus Christ.

Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Jude 1:6

1:6 You also know that 104  the angels who did not keep within their proper domain 105  but abandoned their own place of residence, he has kept 106  in eternal chains 107  in utter 108  darkness, locked up 109  for the judgment of the great Day.

Isaiah 11:1-3

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s 110  root stock,

a bud will sprout 111  from his roots.

11:2 The Lord’s spirit will rest on him 112 

a spirit that gives extraordinary wisdom, 113 

a spirit that provides the ability to execute plans, 114 

a spirit that produces absolute loyalty to the Lord. 115 

11:3 He will take delight in obeying the Lord. 116 

He will not judge by mere appearances, 117 

or make decisions on the basis of hearsay. 118 

John 3:34

3:34 For the one whom God has sent 119  speaks the words of God, for he does not give the Spirit sparingly. 120 

Hebrews 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions 121  with the oil of rejoicing. 122 


tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

tn Or “terebinths.”

tn The disjunctive clause here is circumstantial to the main clause.

tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

tn Heb “lifted up his eyes.”

tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

10 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

11 sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

12 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

13 tn Heb “do not pass by from upon your servant.”

14 tn The imperative after the jussive indicates purpose here.

15 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

16 tn The Qal cohortative here probably has the nuance of polite request.

17 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

18 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

19 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

20 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.

21 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

22 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.

23 tn Heb “the young man.”

24 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

25 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

26 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

27 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

28 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

29 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

30 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

31 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

32 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

33 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

34 tn Heb “days.”

35 tn Heb “it had ceased to be for Sarah [after] a way like women.”

36 tn Heb “saying.”

37 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

38 tn The word “too” has been added in the translation for stylistic reasons.

39 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

40 tn The Hebrew construction uses both הַאַף (haaf) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

41 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

42 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

43 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

44 tn Heb “And the men arose from there.”

45 tn Heb “toward the face of.”

46 tn The disjunctive parenthetical clause sets the stage for the following speech.

47 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

48 tn The active participle here refers to an action that is imminent.

49 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

50 tn The infinitive absolute lends emphasis to the finite verb that follows.

51 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham 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.

52 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

53 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

54 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

55 tn Heb “bring on.” The infinitive after לְמַעַן (lÿmaan) indicates result here.

56 tn Heb “spoke to.”

57 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

58 tn Heb “heavy.”

59 tn The cohortative indicates the Lord’s resolve.

60 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

61 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

62 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.

63 tn Heb “went.”

64 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.

65 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

66 tn Or “ruler.”

67 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

68 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

69 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

70 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

71 tn Heb “because of five.”

72 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

73 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

74 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

75 tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

76 tn After the jussive, the cohortative indicates purpose/result.

77 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

78 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

79 tn Heb “And the Lord went.”

80 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

81 tn Heb “to his place.”

82 sn The descendants of Cush settled in Nubia (Ethiopia).

83 sn The descendants of Mizraim settled in Upper and Lower Egypt.

84 sn The descendants of Put settled in Libya.

85 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

86 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

87 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

88 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

89 tn Or “Babylon.”

90 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

91 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

92 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

93 sn Shinar is another name for Babylonia.

94 tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

95 tn Or “said.”

96 sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

97 sn This symbolic act would indicate the transfer of leadership to Joshua.

98 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

99 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

100 tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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.

101 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

102 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

103 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

104 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

105 tn Grk “who did not keep their own domain.”

106 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

107 sn In 2 Pet 2:4 a less common word for chains is used.

108 tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

109 tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

110 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).

111 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.

112 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

113 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

114 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

115 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

116 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

117 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

118 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

119 tn That is, Christ.

120 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

121 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

122 sn A quotation from Ps 45:6-7.