Genesis 15:2-3

15:2 But Abram said, “O sovereign Lord, ¹  what will you give me since ²  I continue to be ³  childless, and my heir ⁴  is ⁵  Eliezer of Damascus?” ⁶  15:3 Abram added, ⁷  “Since ⁸  you have not given me a descendant, then look, one born in my house will be my heir!” ⁹ 

Genesis 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ¹⁰  as he said to himself, ¹¹  “Can ¹²  a son be born to a man who is a hundred years old? ¹³  Can Sarah ¹⁴  bear a child at the age of ninety?” ¹⁵ 

Genesis 18:10-14

18:10 One of them ¹⁶  said, “I will surely return ¹⁷  to you when the season comes round again, ¹⁸  and your wife Sarah will have a son!” ¹⁹  (Now Sarah was listening at the entrance to the tent, not far behind him. ²⁰  18:11 Abraham and Sarah were old and advancing in years; ²¹  Sarah had long since passed menopause.) ²²  18:12 So Sarah laughed to herself, thinking, ²³  “After I am worn out will I have pleasure, ²⁴  especially when my husband is old too?” ²⁵ 

18:13 The Lord said to Abraham, “Why ²⁶  did Sarah laugh and say, ‘Will I really ²⁷  have a child when I am old?’ 18:14 Is anything impossible ²⁸  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ²⁹ 

Genesis 25:21

25:21 Isaac prayed to ³⁰  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Genesis 30:1

30:1 When Rachel saw that she could not give Jacob children, she ³¹  became jealous of her sister. She said to Jacob, “Give me children ³²  or I’ll die!”

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ³³ 

Jude 1:1-2

Salutation

1:1 From Jude, ³⁴  a slave ³⁵  of Jesus Christ and brother of James, ³⁶  to those who are called, wrapped in the love of ³⁷  God the Father and kept for ³⁸  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ³⁹ 

Jude 1:8

1:8 Yet these men, ⁴⁰  as a result of their dreams, ⁴¹  defile the flesh, reject authority, ⁴²  and insult ⁴³  the glorious ones. ⁴⁴ 

Luke 1:7

1:7 But they did not have a child, because Elizabeth was barren, ⁴⁵  and they were both very old. ⁴⁶ 

[15:2]  ¹ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ² tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ³ tn Heb “I am going.”

[15:2]  ⁴ tn Heb “the son of the acquisition of my house.”

[15:2]  ⁵ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ⁶ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[15:3]  ⁷ tn Heb “And Abram said.”

[15:3]  ⁸ tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).

[15:3]  ⁹ tn Heb “is inheriting me.”

[17:17]  ¹³ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ¹⁴ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ¹⁵ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ¹⁶ tn Heb “to the son of a hundred years.”

[17:17]  ¹⁷ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ¹⁸ tn Heb “the daughter of ninety years.”

[18:10]  ¹⁹ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ²⁰ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  ²¹ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ²² tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²³ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:11]  ²⁵ tn Heb “days.”

[18:11]  ²⁶ tn Heb “it had ceased to be for Sarah [after] a way like women.”

[18:12]  ³¹ tn Heb “saying.”

[18:12]  ³² tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ³³ tn The word “too” has been added in the translation for stylistic reasons.

[18:13]  ³⁷ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ³⁸ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[18:14]  ⁴³ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ⁴⁴ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[25:21]  ⁴⁹ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[30:1]  ⁵⁵ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ⁵⁶ tn Heb “sons.”

[1:2]  ⁶¹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ⁶⁷ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁸ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁶⁹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁷⁰ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁷¹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ⁷³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:8]  ⁷⁹ tn The reference is now to the false teachers.

[1:8]  ⁸⁰ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ⁸¹ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ⁸² tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ⁸³ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:7]  ⁸⁵ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ⁸⁶ tn Grk “were both advanced in days” (an idiom for old age).