Genesis 17:7

17:7 I will confirm ¹  my covenant as a perpetual ²  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ³ 

Genesis 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁴  I will give you and your descendants the ground ⁵  you are lying on.

Genesis 28:21

28:21 and I return safely to my father’s home, ⁶  then the Lord will become my God.

Genesis 32:9

32:9 Then Jacob prayed, ⁷  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁸  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁹ 

Matthew 22:3-33

22:3 He sent his slaves ¹⁰  to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. ¹¹  My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The ¹²  rest seized his slaves, insolently mistreated them, and killed them. 22:7 The ¹³  king was furious! He sent his soldiers, and they put those murderers to death ¹⁴  and set their city ¹⁵  on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ¹⁶  22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 22:14 For many are called, but few are chosen.”

Paying Taxes to Caesar

22:15 Then the Pharisees ¹⁷  went out and planned together to entrap him with his own words. ¹⁸  22:16 They sent to him their disciples along with the Herodians, ¹⁹  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ²⁰  You do not court anyone’s favor because you show no partiality. ²¹  22:17 Tell us then, what do you think? Is it right ²²  to pay taxes ²³  to Caesar ²⁴  or not?”

22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 22:19 Show me the coin used for the tax.” So ²⁵  they brought him a denarius. ²⁶  22:20 Jesus ²⁷  said to them, “Whose image ²⁸  is this, and whose inscription?” 22:21 They replied, ²⁹  “Caesar’s.” He said to them, ³⁰  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ³¹  22:22 Now when they heard this they were stunned, ³²  and they left him and went away.

Marriage and the Resurrection

22:23 The same day Sadducees ³³  (who say there is no resurrection) ³⁴  came to him and asked him, ³⁵  22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ³⁶  for his brother.’ ³⁷  22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last ³⁸  of all, the woman died. 22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ³⁹  22:29 Jesus ⁴⁰  answered them, “You are deceived, ⁴¹  because you don’t know the scriptures or the power of God. 22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ⁴²  in heaven. 22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ⁴³  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁴⁴  He is not the God of the dead but of the living!” ⁴⁵  22:33 When the crowds heard this, they were amazed at his teaching.

Mark 12:26-27

12:26 Now as for the dead being raised, ⁴⁶  have you not read in the book of Moses, in the passage about the bush, ⁴⁷  how God said to him, ‘I am the God of Abraham, the ⁴⁸  God of Isaac, and the God of Jacob’? ⁴⁹  12:27 He is not the God of the dead but of the living. ⁵⁰  You are badly mistaken!”

[17:7]  ¹ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ² tn Or “as an eternal.”

[17:7]  ³ tn Heb “to be to you for God and to your descendants after you.”

[28:13]  ⁴ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁵ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:21]  ⁶ tn Heb “and I return in peace to the house of my father.”

[32:9]  ⁷ tn Heb “said.”

[32:9]  ⁸ tn Heb “the one who said.”

[32:9]  ⁹ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[22:3]  ¹⁰ tn See the note on the word “slave” in 8:9.

[22:4]  ¹¹ tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”

[22:6]  ¹² tn Here δέ (de) has not been translated.

[22:7]  ¹³ tn Here δέ (de) has not been translated.

[22:7]  ¹⁴ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ¹⁵ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[22:12]  ¹⁶ tn Grk “he was silent.”

[22:15]  ¹⁷ sn See the note on Pharisees in 3:7.

[22:15]  ¹⁸ tn Grk “trap him in word.”

[22:16]  ¹⁹ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ²⁰ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²¹ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[22:17]  ²² tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[22:17]  ²³ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[22:17]  ²⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[22:19]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ²⁶ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:20]  ²⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

[22:20]  ²⁸ tn Or “whose likeness.”

[22:21]  ²⁹ tn Grk “they said to him.”

[22:21]  ³⁰ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ³¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:22]  ³² tn Grk “they were amazed; they marveled.”

[22:23]  ³³ sn See the note on Sadducees in 3:7.

[22:23]  ³⁴ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ³⁵ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:24]  ³⁶ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ³⁷ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[22:27]  ³⁸ tn Here δέ (de) has not been translated.

[22:28]  ³⁹ tn Grk “For all had her.”

[22:29]  ⁴⁰ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ⁴¹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[22:30]  ⁴² tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:31]  ⁴³ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ⁴⁴ sn A quotation from Exod 3:6.

[22:32]  ⁴⁵ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[12:26]  ⁴⁶ tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁴⁷ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁴⁸ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ⁴⁹ sn A quotation from Exod 3:6.

[12:27]  ⁵⁰ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.