Genesis 42:21

42:21 They said to one other, ¹  “Surely we’re being punished ²  because of our brother, because we saw how distressed he was ³  when he cried to us for mercy, but we refused to listen. That is why this distress ⁴  has come on us!”

Genesis 42:2

42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ⁵  so that we may live ⁶  and not die.” ⁷ 

Genesis 4:1

The Story of Cain and Abel

4:1 Now ⁸  the man had marital relations with ⁹  his wife Eve, and she became pregnant ¹⁰  and gave birth to Cain. Then she said, “I have created ¹¹  a man just as the Lord did!” ¹² 

Genesis 4:1

The Story of Cain and Abel

4:1 Now ¹³  the man had marital relations with ¹⁴  his wife Eve, and she became pregnant ¹⁵  and gave birth to Cain. Then she said, “I have created ¹⁶  a man just as the Lord did!” ¹⁷ 

Matthew 26:37-38

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

Luke 22:44

22:44 And in his anguish ¹⁸  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ¹⁹ 

Luke 22:2

22:2 The ²⁰  chief priests and the experts in the law ²¹  were trying to find some way ²²  to execute ²³  Jesus, ²⁴  for they were afraid of the people. ²⁵ 

Colossians 2:4

2:4 I say this so that no one will deceive you through arguments ²⁶  that sound reasonable. ²⁷ 

[42:21]  ¹ tn Heb “a man to his neighbor.”

[42:21]  ² tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ³ tn Heb “the distress of his soul.”

[42:21]  ⁴ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[42:2]  ⁵ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

[42:2]  ⁶ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ⁷ tn The imperfect tense continues the nuance of the verb before it.

[4:1]  ⁸ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ⁹ tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ¹⁰ tn Or “she conceived.”

[4:1]  ¹¹ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ¹² tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:1]  ¹³ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ¹⁴ tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ¹⁵ tn Or “she conceived.”

[4:1]  ¹⁶ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ¹⁷ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[22:44]  ¹⁸ tn Grk “And being in anguish.”

[22:44]  ¹⁹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:2]  ²⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²² tn Grk “were seeking how.”

[22:2]  ²³ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁵ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[2:4]  ²⁶ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ²⁷ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.