18:1 The Lord appeared to Abraham 6 by the oaks 7 of Mamre while 8 he was sitting at the entrance 9 to his tent during the hottest time of the day.
16:7 The Lord’s angel 10 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 11
For the music director, a psalm of David.
139:1 O Lord, you examine me 13 and know.
1 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
2 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”).
3 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
4 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
5 tn Heb “spoke to.”
6 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
7 tn Or “terebinths.”
8 tn The disjunctive clause here is circumstantial to the main clause.
9 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
10 tn Heb “the messenger of the
11 tn Heb “And the angel of the
12 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
13 tn The statement is understood as generalizing – the psalmist describes what God typically does.
14 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.
15 tn See previous note on “man” in this verse.
16 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
17 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
18 tn Or “was sad.”
19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
20 tn Grk “said to.”
21 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
22 tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë13 Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W Ë1 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA27 includes the words in brackets, indicating some doubts as to their authenticity.
23 tn Grk “Jesus said to him.”
24 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
25 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
26 tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
27 tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”
28 sn This pronoun and the following one are plural in the Greek text.
29 tn Grk “each one of you according to your works.”