41:1 At the end of two full years 6 Pharaoh had a dream. 7 As he was standing by the Nile,
17:17 Then Abraham bowed down with his face to the ground and laughed 8 as he said to himself, 9 “Can 10 a son be born to a man who is a hundred years old? 11 Can Sarah 12 bear a child at the age of ninety?” 13 17:18 Abraham said to God, “O that 14 Ishmael might live before you!” 15
18:32 Finally Abraham 18 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.”
18:1 The Lord appeared to Abraham 19 by the oaks 20 of Mamre while 21 he was sitting at the entrance 22 to his tent during the hottest time of the day.
2:1 The heavens and the earth 23 were completed with everything that was in them. 24
125:5 As for those who are bent on traveling a sinful path, 25
may the Lord remove them, 26 along with those who behave wickedly! 27
May Israel experience peace! 28
1 tn Heb “and he said to them, ‘Is there peace to him?’”
2 tn Heb “peace.”
3 tn Heb “not within me.”
4 tn Heb “God will answer.”
5 tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).
6 tn Heb “two years, days.”
7 tn Heb “was dreaming.”
8 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
9 tn Heb “And he fell on his face and laughed and said in his heart.”
10 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
11 tn Heb “to the son of a hundred years.”
12 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
13 tn Heb “the daughter of ninety years.”
14 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
15 tn Or “live with your blessing.”
16 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
17 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
18 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
19 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
20 tn Or “terebinths.”
21 tn The disjunctive clause here is circumstantial to the main clause.
22 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
23 tn See the note on the phrase “the heavens and the earth” in 1:1.
24 tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.
25 tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.
26 tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the
27 tn Heb “the workers of wickedness.”
28 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).
29 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
30 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
31 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).