Deuteronomy 2:28-29

2:28 Sell me food for cash ¹  so that I can eat and sell me water to drink. ²  Just allow me to go through on foot, 2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.”

Genesis 14:17-18

14:17 After Abram ³  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ⁴  in the Valley of Shaveh (known as the King’s Valley). ⁵  14:18 Melchizedek king of Salem ⁶  brought out bread and wine. (Now he was the priest of the Most High God.) ⁷ 

Genesis 14:1

The Blessing of Victory for God’s People

14:1 At that time ⁸  Amraphel king of Shinar, ⁹  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ¹⁰ 

Genesis 25:11

25:11 After Abraham’s death, God blessed ¹¹  his son Isaac. Isaac lived near Beer Lahai Roi. ¹² 

Genesis 25:1

The Death of Abraham

25:1 Abraham had taken ¹³  another ¹⁴  wife, named Keturah.

Genesis 18:4

18:4 Let a little water be brought so that ¹⁵  you may all ¹⁶  wash your feet and rest under the tree.

Isaiah 63:9

63:9 Through all that they suffered, he suffered too. ¹⁷ 

The messenger sent from his very presence ¹⁸  delivered them.

In his love and mercy he protected ¹⁹  them;

he lifted them up and carried them throughout ancient times. ²⁰ 

Zechariah 2:8

2:8 For the Lord who rules over all says to me that for his own glory ²¹  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ²²  of his ²³  eye.

Matthew 25:40

25:40 And the king will answer them, ²⁴  ‘I tell you the truth, ²⁵  just as you did it for one of the least of these brothers or sisters ²⁶  of mine, you did it for me.’

Acts 9:4

9:4 He ²⁷  fell to the ground and heard a voice saying to him, “Saul, Saul, ²⁸  why are you persecuting me?” ²⁹ 

[2:28]  ¹ tn Heb “silver.”

[2:28]  ² tn Heb “and water for silver give to me so that I may drink.”

[14:17]  ³ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ⁴ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ⁵ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[14:18]  ⁶ sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

[14:18]  ⁷ tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

[14:1]  ⁸ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ⁹ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ¹⁰ tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[25:11]  ¹¹ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ¹² sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[25:1]  ¹³ tn Or “took.”

[25:1]  ¹⁴ tn Heb “And Abraham added and took.”

[18:4]  ¹⁵ tn The imperative after the jussive indicates purpose here.

[18:4]  ¹⁶ tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

[63:9]  ¹⁷ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹⁸ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ¹⁹ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ²⁰ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[2:8]  ²¹ tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.

[2:8]  ²² tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).

[2:8]  ²³ tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.

[25:40]  ²⁴ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ²⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[9:4]  ²⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²⁸ tn The double vocative suggests emotion.

[9:4]  ²⁹ sn Persecuting me. To persecute the church is to persecute Jesus.