Exodus 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ¹  he is giving you food for two days on the sixth day. Each of you stay where you are; ²  let no one ³  go out of his place on the seventh day.”

Genesis 18:33

18:33 The Lord went on his way ⁴  when he had finished speaking ⁵  to Abraham. Then Abraham returned home. ⁶ 

Genesis 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ⁷  to Joseph, Jacob said to Laban, “Send ⁸  me on my way so that I can go ⁹  home to my own country. ¹⁰ 

Genesis 30:2

30:2 Jacob became furious ¹¹  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ¹² 

Genesis 18:3

18:3 He said, “My lord, ¹³  if I have found favor in your sight, do not pass by and leave your servant. ¹⁴ 

Genesis 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ¹⁵  Lot was sitting in the city’s gateway. ¹⁶  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Genesis 21:17

21:17 But God heard the boy’s voice. ¹⁷  The angel of God called to Hagar from heaven and asked her, “What is the matter, ¹⁸  Hagar? Don’t be afraid, for God has heard ¹⁹  the boy’s voice right where he is crying.

Philippians 1:24-25

1:24 but it is more vital for your sake that I remain ²⁰  in the body. ²¹  1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ²²  and joy in the faith, ²³ 

[16:29]  ¹ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ² tn Heb “remain, a man where he is.”

[16:29]  ³ tn Or “Let not anyone go” (see GKC 445 §138.d).

[18:33]  ⁴ tn Heb “And the Lord went.”

[18:33]  ⁵ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ⁶ tn Heb “to his place.”

[30:25]  ⁷ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ⁸ tn The imperatival form here expresses a request.

[30:25]  ⁹ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ¹⁰ tn Heb “to my place and to my land.”

[30:2]  ¹¹ tn Heb “and the anger of Jacob was hot.”

[30:2]  ¹² tn Heb “who has withheld from you the fruit of the womb.”

[18:3]  ¹³ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ¹⁴ tn Heb “do not pass by from upon your servant.”

[19:1]  ¹⁵ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ¹⁶ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[21:17]  ¹⁷ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ¹⁸ tn Heb “What to you?”

[21:17]  ¹⁹ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[1:24]  ²⁰ tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ²¹ tn Grk “the flesh.”

[1:25]  ²² tn Grk “for your progress.”

[1:25]  ²³ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.