6:22 And Noah did all 1 that God commanded him – he did indeed. 2
7:5 And Noah did all 3 that the Lord commanded him.
22:3 Early in the morning Abraham got up and saddled his donkey. 9 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 10 for the place God had spoken to him about.
2:6 Now there were six stone water jars there for Jewish ceremonial washing, 23 each holding twenty or thirty gallons. 24 2:7 Jesus told the servants, 25 “Fill the water jars with water.” So they filled them up to the very top. 2:8 Then he told them, “Now draw some out and take it to the head steward,” 26 and they did.
11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.
1 tn Heb “according to all.”
2 tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.
3 tn Heb “according to all.”
4 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
5 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
6 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
7 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
8 tn Heb “which I will say to.”
9 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
10 tn Heb “he arose and he went.”
11 tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.
12 tn This is another infinitive construct in a temporal clause.
13 tn In this explanatory verse the verb is a customary imperfect.
14 tn Heb “you will raise,” an imperfect of instruction.
15 tn The independent personal pronoun emphasizes that the people were to get their own straw, and it heightens the contrast with the king. “You – go get.”
16 tn The tense in this section could be translated as having the nuance of possibility: “wherever you may find it,” or the nuance of potential imperfect: “wherever you are able to find any.”
17 tn The verb וַיָּפֶץ (vayyafets) is from the hollow root פּוּץ (puts) and means “scatter, spread abroad.”
18 tn Or “pressed.”
19 tn כַּלּוּ (kallu) is the Piel imperative; the verb means “to finish, complete” in the sense of filling up the quota.
20 tn The quotation is introduced with the common word לֵאמֹר (le’mor, “saying”) and no mention of who said the question.
21 sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.
22 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
23 tn Grk “for the purification of the Jews.”
24 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).
25 tn Grk “them” (it is clear from the context that the servants are addressed).
26 tn Or “the master of ceremonies.”
27 sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).
28 tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”
29 tn Grk “the abuse [or ‘reproach’] of Christ.”
30 tn Grk “he was looking away to.”
31 tn Grk “the pouring out of the blood.”
32 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
33 tn Grk “after they had been encircled.”
34 tn Grk “did not perish together with.”
35 sn A quotation from Gen 15:6.
36 sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”