Genesis 20:5-6

20:5 Did Abraham ¹  not say to me, ‘She is my sister’? And she herself said, ²  ‘He is my brother.’ I have done this with a clear conscience ³  and with innocent hands!”

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ⁴  That is why I have kept you ⁵  from sinning against me and why ⁶  I did not allow you to touch her.

Genesis 20:2

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Genesis 15:11

15:11 When birds of prey came down on the carcasses, Abram drove them away.

Genesis 15:2

15:2 But Abram said, “O sovereign Lord, ⁷  what will you give me since ⁸  I continue to be ⁹  childless, and my heir ¹⁰  is ¹¹  Eliezer of Damascus?” ¹² 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ¹³  in the saints’ ¹⁴  inheritance in the light.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:16-17

3:16 Let the word of Christ ¹⁶  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ¹⁷  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

[20:5]  ¹ tn Heb “he”; the referent has been specified in the translation for clarity.

[20:5]  ² tn Heb “and she, even she.”

[20:5]  ³ tn Heb “with the integrity of my heart.”

[20:6]  ⁴ tn Heb “with the integrity of your heart.”

[20:6]  ⁵ tn Heb “and I, even I, kept you.”

[20:6]  ⁶ tn Heb “therefore.”

[15:2]  ⁷ 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]  ⁸ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ⁹ tn Heb “I am going.”

[15:2]  ¹⁰ tn Heb “the son of the acquisition of my house.”

[15:2]  ¹¹ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ¹² 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.

[1:12]  ¹³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:16]  ¹⁶ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ¹⁷ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.