1 Samuel 14:39

14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. ¹ 

Genesis 38:24

38:24 After three months Judah was told, ²  “Your daughter-in-law Tamar has turned to prostitution, ³  and as a result she has become pregnant.” ⁴  Judah said, “Bring her out and let her be burned!”

Genesis 38:2

38:2 There Judah saw the daughter of a Canaanite man ⁵  named Shua. ⁶  Judah acquired her as a wife ⁷  and had marital relations with her. ⁸ 

Genesis 12:5

12:5 And Abram took his wife Sarai, his nephew ⁹  Lot, and all the possessions they had accumulated and the people they had acquired ¹⁰  in Haran, and they left for ¹¹  the land of Canaan. They entered the land of Canaan.

Genesis 12:1

The Obedience of Abram

12:1 Now the Lord said ¹²  to Abram, ¹³ 

“Go out ¹⁴  from your country, your relatives, and your father’s household

to the land that I will show you. ¹⁵ 

Proverbs 25:16

25:16 When you find ¹⁶  honey, eat only what is sufficient for you,

lest you become stuffed ¹⁷  with it and vomit it up. ¹⁸ 

[14:39]  ¹ tn Heb “and there was no one answering from all the army.”

[38:24]  ² tn Heb “it was told to Judah, saying.”

[38:24]  ³ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ⁴ tn Heb “and also look, she is with child by prostitution.”

[38:2]  ⁵ tn Heb “a man, a Canaanite.”

[38:2]  ⁶ tn Heb “and his name was Shua.”

[38:2]  ⁷ tn Heb “and he took her.”

[38:2]  ⁸ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[12:5]  ⁹ tn Heb “the son of his brother.”

[12:5]  ¹⁰ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ¹¹ tn Heb “went out to go.”

[12:1]  ¹² sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ¹³ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  ¹⁴ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹⁵ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[25:16]  ¹⁶ tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”

[25:16]  ¹⁷ tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.

[25:16]  ¹⁸ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.