25:27 When the boys grew up, Esau became a skilled 2 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 3
8:16 So the people went out and brought these things 8 back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple 9 of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate.
11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.
1 tn Heb “We have obeyed and done according to all which our ancestor Jonadab commanded us.”
2 tn Heb “knowing.”
3 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
4 tn Heb “in the huts” (again at the end of this verse and in v. 43), perhaps referring to temporary shelters (i.e., huts) made of the foliage referred to in v. 40 (J. E. Hartley, Leviticus [WBC], 389).
5 tn Heb “by the hand of.”
6 tn Heb “a voice.”
7 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
8 tn The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.
9 tn Heb “the house.”
10 tn Grk “in which.”
11 tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.
12 tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”
13 tn Or “settled as a resident alien.”
14 tn Or “heirs with him.”
15 tn Grk “that has foundations.”
16 tn Grk “past the time of maturity.”
17 tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”
18 tn Grk “these”; in the translation the referent (children) has been specified for clarity.
19 tn Grk a collective “the sand.”
20 sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).
21 tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.
22 tn Or “sojourners.”
23 tn Grk “are all from one.”
24 tn Grk “for which reason.”
25 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.