Genesis 16:1-16

The Birth of Ishmael

16:1 Now Sarai, ¹  Abram’s wife, had not given birth to any children, ²  but she had an Egyptian servant ³  named Hagar. ⁴  16:2 So Sarai said to Abram, “Since ⁵  the Lord has prevented me from having children, have sexual relations with ⁶  my servant. Perhaps I can have a family by her.” ⁷  Abram did what ⁸  Sarai told him.

16:3 So after Abram had lived ⁹  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ¹⁰  to her husband to be his wife. ¹¹  16:4 He had sexual relations with ¹²  Hagar, and she became pregnant. ¹³  Once Hagar realized she was pregnant, she despised Sarai. ¹⁴  16:5 Then Sarai said to Abram, “You have brought this wrong on me! ¹⁵  I allowed my servant to have sexual relations with you, ¹⁶  but when she realized ¹⁷  that she was pregnant, she despised me. ¹⁸  May the Lord judge between you and me!” ¹⁹ 

16:6 Abram said to Sarai, “Since your ²⁰  servant is under your authority, ²¹  do to her whatever you think best.” ²²  Then Sarai treated Hagar ²³  harshly, ²⁴  so she ran away from Sarai. ²⁵ 

16:7 The Lord’s angel ²⁶  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ²⁷  16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from ²⁸  my mistress, Sarai.”

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ²⁹  to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, ³⁰  “so that they will be too numerous to count.” ³¹  16:11 Then the Lord’s angel said to her,

“You are now ³²  pregnant

and are about to give birth ³³  to a son.

You are to name him Ishmael, ³⁴ 

for the Lord has heard your painful groans. ³⁵ 

16:12 He will be a wild donkey ³⁶  of a man.

He will be hostile to everyone, ³⁷ 

and everyone will be hostile to him. ³⁸ 

He will live away from ³⁹  his brothers.”

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ⁴⁰  for she said, “Here I have seen one who sees me!” ⁴¹  16:14 That is why the well was called ⁴²  Beer Lahai Roi. ⁴³  (It is located ⁴⁴  between Kadesh and Bered.)

16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. ⁴⁵  16:16 (Now ⁴⁶  Abram was 86 years old ⁴⁷  when Hagar gave birth to Ishmael.) ⁴⁸ 

Genesis 3:19-20

3:19 By the sweat of your brow ⁴⁹  you will eat food

until you return to the ground, ⁵⁰ 

for out of it you were taken;

for you are dust, and to dust you will return.” ⁵¹ 

3:20 The man ⁵²  named his wife Eve, ⁵³  because ⁵⁴  she was the mother of all the living. ⁵⁵ 

Genesis 4:15

4:15 But the Lord said to him, “All right then, ⁵⁶  if anyone kills Cain, Cain will be avenged seven times as much.” ⁵⁷  Then the Lord put a special mark ⁵⁸  on Cain so that no one who found him would strike him down. ⁵⁹ 

Genesis 7:7-11

7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ⁶⁰  of the floodwaters. 7:8 Pairs ⁶¹  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, ⁶²  just as God had commanded him. ⁶³  7:10 And after seven days the floodwaters engulfed the earth. ⁶⁴ 

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ⁶⁵  burst open and the floodgates of the heavens ⁶⁶  were opened.

Genesis 8:3

8:3 The waters kept receding steadily ⁶⁷  from the earth, so that they ⁶⁸  had gone down ⁶⁹  by the end of the 150 days.

Deuteronomy 27:26

27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:2

27:2 When you cross the Jordan River ⁷⁰  to the land the Lord your God is giving you, you must erect great stones and cover ⁷¹  them with plaster.

Colossians 3:7-9

3:7 You also lived your lives ⁷²  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ⁷³  as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices

Galatians 2:16-19

2:16 yet we know ⁷⁴  that no one ⁷⁵  is justified by the works of the law ⁷⁶  but by the faithfulness of Jesus Christ. ⁷⁷  And ⁷⁸  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁷⁹  and not by the works of the law, because by the works of the law no one ⁸⁰  will be justified. 2:17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages ⁸¹  sin? Absolutely not! 2:18 But if I build up again those things I once destroyed, ⁸²  I demonstrate that I am one who breaks God’s law. ⁸³  2:19 For through the law I died to the law so that I may live to God.

Galatians 3:10

3:10 For all who ⁸⁴  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁸⁵ 

Galatians 3:22

3:22 But the scripture imprisoned ⁸⁶  everything and everyone ⁸⁷  under sin so that the promise could be given – because of the faithfulness ⁸⁸  of Jesus Christ – to those who believe.

James 2:10

2:10 For the one who obeys the whole law but fails ⁸⁹  in one point has become guilty of all of it. ⁹⁰ 

Revelation 20:12-15

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁹¹  books were opened, and another book was opened – the book of life. ⁹²  So ⁹³  the dead were judged by what was written in the books, according to their deeds. ⁹⁴  20:13 The ⁹⁵  sea gave up the dead that were in it, and Death ⁹⁶  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁹⁷  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁹⁸  anyone’s name ⁹⁹  was not found written in the book of life, that person ¹⁰⁰  was thrown into the lake of fire.

[16:1]  ¹ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ² sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ³ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ⁴ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[16:2]  ⁵ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ⁶ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  ⁷ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ⁸ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[16:3]  ⁹ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ¹⁰ tn Heb “the Egyptian, her female servant.”

[16:3]  ¹¹ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[16:4]  ¹² tn Heb “entered to.” See the note on the same expression in v. 2.

[16:4]  ¹³ tn Or “she conceived” (also in v. 5)

[16:4]  ¹⁴ tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.

[16:5]  ¹⁵ tn Heb “my wrong is because of you.”

[16:5]  ¹⁶ tn Heb “I placed my female servant in your bosom.”

[16:5]  ¹⁷ tn Heb “saw.”

[16:5]  ¹⁸ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ¹⁹ tn Heb “me and you.”

[16:6]  ²⁰ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ²¹ tn Heb “in your hand.”

[16:6]  ²² tn Heb “what is good in your eyes.”

[16:6]  ²³ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ²⁴ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ²⁵ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:7]  ²⁶ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ²⁷ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[16:8]  ²⁸ tn Heb “from the presence of.”

[16:9]  ²⁹ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[16:10]  ³⁰ tn Heb “The Lord’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.

[16:10]  ³¹ tn Heb “cannot be numbered because of abundance.”

[16:11]  ³² tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ³³ tn The active participle refers here to something that is about to happen.

[16:11]  ³⁴ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ³⁵ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:12]  ³⁶ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ³⁷ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ³⁸ tn Heb “And the hand of everyone will be against him.”

[16:12]  ³⁹ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[16:13]  ⁴⁰ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ⁴¹ tn Heb “after one who sees me.”

[16:14]  ⁴² tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ⁴³ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ⁴⁴ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[16:15]  ⁴⁵ tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”

[16:16]  ⁴⁶ tn The disjunctive clause gives information that is parenthetical to the narrative.

[16:16]  ⁴⁷ tn Heb “the son of eighty-six years.”

[16:16]  ⁴⁸ tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.

[3:19]  ⁴⁹ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ⁵⁰ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ⁵¹ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[3:20]  ⁵² tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ⁵³ sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ⁵⁴ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ⁵⁵ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[4:15]  ⁵⁶ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ⁵⁷ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ⁵⁸ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ⁵⁹ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[7:7]  ⁶⁰ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[7:8]  ⁶¹ tn Heb “two two” meaning “in twos.”

[7:9]  ⁶² tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

[7:9]  ⁶³ tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

[7:10]  ⁶⁴ tn Heb “came upon.”

[7:11]  ⁶⁵ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  ⁶⁶ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[8:3]  ⁶⁷ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ⁶⁸ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ⁶⁹ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[27:2]  ⁷⁰ tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.

[27:2]  ⁷¹ tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.

[3:7]  ⁷² tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:8]  ⁷³ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[2:16]  ⁷⁴ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁷⁵ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁷⁶ sn The law is a reference to the law of Moses.

[2:16]  ⁷⁷ tn Or “faith in Jesus Christ.” 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 v. 20; Rom 3:22, 26; Gal 3:22; 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.

[2:16]  ⁷⁸ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ⁷⁹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁸⁰ tn Or “no human being”; Grk “flesh.”

[2:17]  ⁸¹ tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.

[2:18]  ⁸² tn Or “once tore down.”

[2:18]  ⁸³ tn Traditionally, “that I am a transgressor.”

[3:10]  ⁸⁴ tn Grk “For as many as.”

[3:10]  ⁸⁵ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:22]  ⁸⁶ tn Or “locked up.”

[3:22]  ⁸⁷ 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]  ⁸⁸ 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.

[2:10]  ⁸⁹ tn Or “stumbles.”

[2:10]  ⁹⁰ tn Grk “guilty of all.”

[20:12]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁹² tn Grk “another book was opened, which is of life.”

[20:12]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁹⁴ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁹⁶ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁹⁹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ¹⁰⁰ tn Grk “he”; the pronoun has been intensified by translating as “that person.”