Genesis 12:2-3

12:2 Then I will make you ¹  into a great nation, and I will bless you, ² 

and I will make your name great, ³ 

so that you will exemplify divine blessing. ⁴ 

12:3 I will bless those who bless you, ⁵ 

but the one who treats you lightly ⁶  I must curse,

and all the families of the earth will bless one another ⁷  by your name.”

Genesis 15:5

15:5 The Lord ⁸  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Genesis 17:6

17:6 I will make you ⁹  extremely ¹⁰  fruitful. I will make nations of you, and kings will descend from you. ¹¹ 

Genesis 17:16

17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ¹²  Kings of countries ¹³  will come from her!”

Genesis 17:20

17:20 As for Ishmael, I have heard you. ¹⁴  I will indeed bless him, make him fruitful, and give him a multitude of descendants. ¹⁵  He will become the father of twelve princes; ¹⁶  I will make him into a great nation.

Genesis 18:18

18:18 After all, Abraham ¹⁷  will surely become ¹⁸  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ¹⁹  using his name.

Genesis 21:13

21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”

Genesis 22:17

22:17 I will indeed bless you, ²⁰  and I will greatly multiply ²¹  your descendants ²²  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ²³  of the strongholds ²⁴  of their enemies.

Genesis 25:1-34

The Death of Abraham

25:1 Abraham had taken ²⁵  another ²⁶  wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. ²⁷  The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants ²⁸  of Keturah.

25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ²⁹  and sent them off to the east, away from his son Isaac. ³⁰ 

25:7 Abraham lived a total of ³¹  175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. ³²  He joined his ancestors. ³³  25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah ³⁴  near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. ³⁵  There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed ³⁶  his son Isaac. Isaac lived near Beer Lahai Roi. ³⁷ 

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ³⁸  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

25:13 These are the names of Ishmael’s sons, by their names according to their records: ³⁹  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes ⁴⁰  according to their clans.

25:17 Ishmael lived a total of ⁴¹  137 years. He breathed his last and died; then he joined his ancestors. ⁴²  25:18 His descendants ⁴³  settled from Havilah to Shur, which runs next ⁴⁴  to Egypt all the way ⁴⁵  to Asshur. ⁴⁶  They settled ⁴⁷  away from all their relatives. ⁴⁸ 

Jacob and Esau

25:19 This is the account of Isaac, ⁴⁹  the son of Abraham.

Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, ⁵⁰  the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. ⁵¹ 

25:21 Isaac prayed to ⁵²  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled ⁵³  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁵⁴  So she asked the Lord, ⁵⁵  25:23 and the Lord said to her,

“Two nations ⁵⁶  are in your womb,

and two peoples will be separated from within you.

One people will be stronger than the other,

and the older will serve the younger.”

25:24 When the time came for Rebekah to give birth, ⁵⁷  there were ⁵⁸  twins in her womb. 25:25 The first came out reddish ⁵⁹  all over, ⁶⁰  like a hairy ⁶¹  garment, so they named him Esau. ⁶²  25:26 When his brother came out with ⁶³  his hand clutching Esau’s heel, they named him Jacob. ⁶⁴  Isaac was sixty years old ⁶⁵  when they were born.

25:27 When the boys grew up, Esau became a skilled ⁶⁶  hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. ⁶⁷  25:28 Isaac loved Esau because he had a taste for fresh game, ⁶⁸  but Rebekah loved ⁶⁹  Jacob.

25:29 Now Jacob cooked some stew, ⁷⁰  and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed ⁷¹  me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called ⁷²  Edom.) ⁷³ 

25:31 But Jacob replied, “First ⁷⁴  sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” ⁷⁵  25:33 But Jacob said, “Swear an oath to me now.” ⁷⁶  So Esau ⁷⁷  swore an oath to him and sold his birthright ⁷⁸  to Jacob.

25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. ⁷⁹  So Esau despised his birthright. ⁸⁰ 

Genesis 26:4

26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ⁸¹  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ⁸² 

Genesis 28:3

28:3 May the sovereign God ⁸³  bless you! May he make you fruitful and give you a multitude of descendants! ⁸⁴  Then you will become ⁸⁵  a large nation. ⁸⁶ 

Genesis 28:14

28:14 Your descendants will be like the dust of the earth, ⁸⁷  and you will spread out ⁸⁸  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ⁸⁹  using your name and that of your descendants. ⁹⁰ 

Genesis 32:12

32:12 But you ⁹¹  said, ‘I will certainly make you prosper ⁹²  and will make ⁹³  your descendants like the sand on the seashore, too numerous to count.’” ⁹⁴ 

Genesis 35:11

35:11 Then God said to him, “I am the sovereign God. ⁹⁵  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ⁹⁶ 

Genesis 36:1-43

The Descendants of Esau

36:1 What follows is the account of Esau (also known as Edom). ⁹⁷ 

36:2 Esau took his wives from the Canaanites: ⁹⁸  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter ⁹⁹  of Zibeon the Hivite, 36:3 in addition to Basemath the daughter of Ishmael and sister of Nebaioth.

36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel, 36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ¹⁰⁰  Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled ¹⁰¹  was not able to support them because of their livestock. 36:8 So Esau (also known as Edom) lived in the hill country of Seir. ¹⁰² 

36:9 This is the account of Esau, the father ¹⁰³  of the Edomites, in the hill country of Seir.

36:10 These were the names of Esau’s sons:

Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.

36:11 The sons of Eliphaz were:

Teman, Omar, Zepho, Gatam, and Kenaz.

36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons ¹⁰⁴  of Esau’s wife Adah.

36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons ¹⁰⁵  of Esau’s wife Basemath.

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ¹⁰⁶  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

36:15 These were the chiefs ¹⁰⁷  among the descendants ¹⁰⁸  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, ¹⁰⁹  chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons ¹¹⁰  of Adah.

36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons ¹¹¹  of Esau’s wife Basemath.

36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.

36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.

36:20 These were the sons of Seir the Horite, ¹¹²  who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants ¹¹³  of Seir in the land of Edom.

36:22 The sons of Lotan were Hori and Homam; ¹¹⁴  Lotan’s sister was Timna.

36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, ¹¹⁵  and Onam.

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs ¹¹⁶  in the wilderness as he pastured the donkeys of his father Zibeon).

36:25 These were the children ¹¹⁷  of Anah: Dishon and Oholibamah, the daughter of Anah.

36:26 These were the sons of Dishon: ¹¹⁸  Hemdan, Eshban, Ithran, and Keran.

36:27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.

36:28 These were the sons of Dishan: Uz and Aran.

36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ¹¹⁹ 

36:32 Bela the son of Beor reigned in Edom; the name of his city was Dinhabah.

36:33 When Bela died, Jobab the son of Zerah from Bozrah reigned in his place.

36:34 When Jobab died, Husham from the land of the Temanites reigned in his place.

36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.

36:36 When Hadad died, Samlah from Masrekah reigned in his place.

36:37 When Samlah died, Shaul from Rehoboth by the River ¹²⁰  reigned in his place.

36:38 When Shaul died, Baal-Hanan the son of Achbor reigned in his place.

36:39 When Baal-Hanan the son of Achbor died, Hadad ¹²¹  reigned in his place; the name of his city was Pau. ¹²²  His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.

36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth, 36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar, 36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements ¹²³  in the land they possessed. This was Esau, the father of the Edomites.

Genesis 46:3

46:3 He said, “I am God, ¹²⁴  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Exodus 1:7

1:7 The Israelites, ¹²⁵  however, ¹²⁶  were fruitful, increased greatly, multiplied, and became extremely strong, ¹²⁷  so that the land was filled with them.

Exodus 32:13

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ¹²⁸  like the stars of heaven, and all this land that I have spoken about ¹²⁹  I will give to your descendants, ¹³⁰  and they will inherit it forever.’”

Numbers 23:10

23:10 Who ¹³¹  can count ¹³²  the dust ¹³³  of Jacob,

Or number ¹³⁴  the fourth part of Israel?

Let me ¹³⁵  die the death of the upright, ¹³⁶ 

and let the end of my life ¹³⁷  be like theirs.” ¹³⁸ 

Deuteronomy 1:10

1:10 The Lord your God has increased your population ¹³⁹  to the point that you are now as numerous as the very stars of the sky. ¹⁴⁰ 

Jude 1:3

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ¹⁴¹  about our common salvation, I now feel compelled ¹⁴²  instead to write to encourage ¹⁴³  you to contend earnestly ¹⁴⁴  for the faith ¹⁴⁵  that was once for all ¹⁴⁶  entrusted to the saints. ¹⁴⁷ 

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹⁴⁸  once for all ¹⁴⁹ ) that Jesus, ¹⁵⁰  having saved the ¹⁵¹  people out of the land of Egypt, later ¹⁵²  destroyed those who did not believe.

Jude 1:1

Salutation

1:1 From Jude, ¹⁵³  a slave ¹⁵⁴  of Jesus Christ and brother of James, ¹⁵⁵  to those who are called, wrapped in the love of ¹⁵⁶  God the Father and kept for ¹⁵⁷  Jesus Christ.

Jude 1:8

1:8 Yet these men, ¹⁵⁸  as a result of their dreams, ¹⁵⁹  defile the flesh, reject authority, ¹⁶⁰  and insult ¹⁶¹  the glorious ones. ¹⁶² 

Jude 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹⁶³ 

Jude 1:1

Salutation

1:1 From Jude, ¹⁶⁴  a slave ¹⁶⁵  of Jesus Christ and brother of James, ¹⁶⁶  to those who are called, wrapped in the love of ¹⁶⁷  God the Father and kept for ¹⁶⁸  Jesus Christ.

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹⁶⁹  once for all ¹⁷⁰ ) that Jesus, ¹⁷¹  having saved the ¹⁷²  people out of the land of Egypt, later ¹⁷³  destroyed those who did not believe.

Jude 1:23

1:23 save ¹⁷⁴  others by snatching them out of the fire; have mercy ¹⁷⁵  on others, coupled with a fear of God, ¹⁷⁶  hating even the clothes stained ¹⁷⁷  by the flesh. ¹⁷⁸ 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁷⁹ 

Jude 1:14-18

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹⁸⁰  even prophesied of them, ¹⁸¹  saying, “Look! The Lord is coming ¹⁸²  with thousands and thousands ¹⁸³  of his holy ones, 1:15 to execute judgment on ¹⁸⁴  all, and to convict every person ¹⁸⁵  of all their thoroughly ungodly deeds ¹⁸⁶  that they have committed, ¹⁸⁷  and of all the harsh words that ungodly sinners have spoken against him.” ¹⁸⁸  1:16 These people are grumblers and ¹⁸⁹  fault-finders who go ¹⁹⁰  wherever their desires lead them, ¹⁹¹  and they give bombastic speeches, ¹⁹²  enchanting folks ¹⁹³  for their own gain. ¹⁹⁴ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁹⁵  foretold by the apostles of our Lord Jesus Christ. ¹⁹⁶  1:18 For they said to you, “In the end time there will come ¹⁹⁷  scoffers, propelled by their own ungodly desires.” ¹⁹⁸ 

Isaiah 48:18-19

48:18 If only you had obeyed my ¹⁹⁹  commandments,

prosperity would have flowed to you like a river, ²⁰⁰ 

deliverance would have come to you like the waves of the sea. ²⁰¹ 

48:19 Your descendants would have been as numerous as sand, ²⁰² 

and your children ²⁰³  like its granules.

Their name would not have been cut off

and eliminated from my presence. ²⁰⁴ 

Jeremiah 33:22

33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” ²⁰⁵ 

Romans 4:16-18

4:16 For this reason it is by faith so that it may be by grace, ²⁰⁶  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ²⁰⁷  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ²⁰⁸  He is our father ²⁰⁹  in the presence of God whom he believed – the God who ²¹⁰  makes the dead alive and summons the things that do not yet exist as though they already do. ²¹¹  4:18 Against hope Abraham ²¹²  believed ²¹³  in hope with the result that he became the father of many nations ²¹⁴  according to the pronouncement, ²¹⁵  “so will your descendants be.” ²¹⁶ 

Hebrews 11:12

11:12 So in fact children ²¹⁷  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ²¹⁸  on the seashore. ²¹⁹ 

Revelation 7:9

7:9 After these things I looked, and here was ²²⁰  an enormous crowd that no one could count, made up of persons from every nation, tribe, ²²¹  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

[12:2]  ¹ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ² sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ³ tn Or “I will make you famous.”

[12:2]  ⁴ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[12:3]  ⁵ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ⁶ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ⁷ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[15:5]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[17:6]  ⁹ tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.

[17:6]  ¹⁰ tn Heb “exceedingly, exceedingly.” The repetition is emphatic.

[17:6]  ¹¹ tn Heb “and I will make you into nations, and kings will come out from you.”

[17:16]  ¹² tn Heb “she will become nations.”

[17:16]  ¹³ tn Heb “peoples.”

[17:20]  ¹⁴ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

[17:20]  ¹⁵ tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.

[17:20]  ¹⁶ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

[18:18]  ¹⁷ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ¹⁸ tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ¹⁹ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[22:17]  ²⁰ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ²¹ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  ²² tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ²³ tn Or “inherit.”

[22:17]  ²⁴ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[25:1]  ²⁵ tn Or “took.”

[25:1]  ²⁶ tn Heb “And Abraham added and took.”

[25:3]  ²⁷ sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.

[25:4]  ²⁸ tn Or “sons.”

[25:6]  ²⁹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ³⁰ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:7]  ³¹ tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.

[25:8]  ³² tn Heb “old and full.”

[25:8]  ³³ tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[25:9]  ³⁴ sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

[25:10]  ³⁵ tn See the note on the phrase “sons of Heth” in Gen 23:3.

[25:11]  ³⁶ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ³⁷ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[25:12]  ³⁸ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[25:13]  ³⁹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[25:16]  ⁴⁰ tn Or “tribal chieftains.”

[25:17]  ⁴¹ tn Heb “And these are the days of the years of Ishmael.”

[25:17]  ⁴² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[25:18]  ⁴³ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  ⁴⁴ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  ⁴⁵ tn Heb “as you go.”

[25:18]  ⁴⁶ sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  ⁴⁷ tn Heb “he fell.”

[25:18]  ⁴⁸ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[25:19]  ⁴⁹ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

[25:20]  ⁵⁰ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

[25:20]  ⁵¹ sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

[25:21]  ⁵² 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.

[25:22]  ⁵³ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁵⁴ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ⁵⁵ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[25:23]  ⁵⁶ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

[25:24]  ⁵⁷ tn Heb “And her days were filled to give birth.”

[25:24]  ⁵⁸ tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.

[25:25]  ⁵⁹ sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.

[25:25]  ⁶⁰ tn Heb “all of him.”

[25:25]  ⁶¹ sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.

[25:25]  ⁶² tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.

[25:26]  ⁶³ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

[25:26]  ⁶⁴ tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

[25:26]  ⁶⁵ tn Heb “the son of sixty years.”

[25:27]  ⁶⁶ tn Heb “knowing.”

[25:27]  ⁶⁷ tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

[25:28]  ⁶⁸ tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.

[25:28]  ⁶⁹ tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

[25:29]  ⁷⁰ sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[25:30]  ⁷¹ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

[25:30]  ⁷² tn The verb has no expressed subject and so is given a passive translation.

[25:30]  ⁷³ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

[25:31]  ⁷⁴ tn Heb “today.”

[25:32]  ⁷⁵ tn Heb “And what is this to me, a birthright?”

[25:33]  ⁷⁶ tn Heb “Swear to me today.”

[25:33]  ⁷⁷ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ⁷⁸ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[25:34]  ⁷⁹ sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.

[25:34]  ⁸⁰ sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

[26:4]  ⁸¹ tn Heb “your descendants.”

[26:4]  ⁸² tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[28:3]  ⁸³ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ⁸⁴ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ⁸⁵ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ⁸⁶ tn Heb “an assembly of peoples.”

[28:14]  ⁸⁷ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ⁸⁸ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ⁸⁹ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ⁹⁰ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[32:12]  ⁹¹ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  ⁹² tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁹³ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁹⁴ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[35:11]  ⁹⁵ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ⁹⁶ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[36:1]  ⁹⁷ sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.

[36:2]  ⁹⁸ tn Heb “from the daughters of Canaan.”

[36:2]  ⁹⁹ tn Heb “daughter,” but see Gen 36:24-25.

[36:6]  ¹⁰⁰ tn Heb “from before.”

[36:7]  ¹⁰¹ tn Heb “land of their settlements.”

[36:8]  ¹⁰² tn Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר (bÿhar se’ir) refers to the hill country or highlands of Seir.

[36:9]  ¹⁰³ sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.

[36:12]  ¹⁰⁴ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:13]  ¹⁰⁵ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:14]  ¹⁰⁶ tn Heb “daughter,” but see Gen 36:24-25.

[36:15]  ¹⁰⁷ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ¹⁰⁸ tn Or “sons.”

[36:16]  ¹⁰⁹ tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).

[36:16]  ¹¹⁰ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:17]  ¹¹¹ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:20]  ¹¹² sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[36:21]  ¹¹³ tn Or “sons.”

[36:22]  ¹¹⁴ tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”

[36:23]  ¹¹⁵ tn This name is given as “Shephi” in 1 Chr 1:40.

[36:24]  ¹¹⁶ tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[36:25]  ¹¹⁷ tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”

[36:26]  ¹¹⁸ tn Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21).

[36:31]  ¹¹⁹ tn Or perhaps “before any Israelite king ruled over [them].”

[36:37]  ¹²⁰ tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”

[36:39]  ¹²¹ tc Most mss of the MT read “Hadar” here; “Hadad” is the reading found in some Hebrew mss, the Samaritan Pentateuch, and Syriac (cf. also 1 Chr 1:50).

[36:39]  ¹²² tn The name of the city is given as “Pai” in 1 Chr 1:50.

[36:43]  ¹²³ tn Or perhaps “territories”; Heb “dwelling places.”

[46:3]  ¹²⁴ tn Heb “the God.”

[1:7]  ¹²⁵ tn Heb “the sons of Israel.”

[1:7]  ¹²⁶ tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.

[1:7]  ¹²⁷ tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).

[32:13]  ¹²⁸ tn Heb “your seed.”

[32:13]  ¹²⁹ tn “about” has been supplied.

[32:13]  ¹³⁰ tn Heb “seed.”

[23:10]  ¹³¹ tn The question is again rhetorical; it means no one can count them – they are innumerable.

[23:10]  ¹³² tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

[23:10]  ¹³³ sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.

[23:10]  ¹³⁴ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

[23:10]  ¹³⁵ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

[23:10]  ¹³⁶ sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.

[23:10]  ¹³⁷ tn Heb “my latter end.”

[23:10]  ¹³⁸ tn Heb “his.”

[1:10]  ¹³⁹ tn Heb “multiplied you.”

[1:10]  ¹⁴⁰ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[1:3]  ¹⁴¹ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ¹⁴² tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ¹⁴³ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ¹⁴⁴ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ¹⁴⁵ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ¹⁴⁶ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ¹⁴⁷ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:5]  ¹⁴⁸ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ¹⁴⁹ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁵⁰ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹⁵¹ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁵² tn Grk “the second time.”

[1:1]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ 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.

[1:8]  ¹⁵⁸ tn The reference is now to the false teachers.

[1:8]  ¹⁵⁹ 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]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² 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).

[1:20]  ¹⁶³ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:1]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ 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.

[1:5]  ¹⁶⁹ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ¹⁷⁰ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁷¹ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹⁷² tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁷³ tn Grk “the second time.”

[1:23]  ¹⁷⁴ tn Grk “and save.”

[1:23]  ¹⁷⁵ tn Grk “and have mercy.”

[1:23]  ¹⁷⁶ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ¹⁷⁷ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹⁷⁸ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:2]  ¹⁷⁹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:14]  ¹⁸⁰ tn Grk “the seventh from Adam.”

[1:14]  ¹⁸¹ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹⁸² tn Grk “has come,” a proleptic aorist.

[1:14]  ¹⁸³ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ¹⁸⁴ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ¹⁸⁵ tn Or “soul.”

[1:15]  ¹⁸⁶ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ¹⁸⁷ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ¹⁸⁸ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:16]  ¹⁸⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁹⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹⁹¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁹² tn Grk “and their mouth speaks bombastic things.”

[1:16]  ¹⁹³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁹⁴ tn Or “to their own advantage.”

[1:17]  ¹⁹⁵ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁹⁶ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ¹⁹⁷ tn Grk “be.”

[1:18]  ¹⁹⁸ tn Grk “going according to their own desires of ungodliness.”

[48:18]  ¹⁹⁹ tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”

[48:18]  ²⁰⁰ tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.

[48:18]  ²⁰¹ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[48:19]  ²⁰² tn Heb “like sand”; NCV “as many as the grains of sand.”

[48:19]  ²⁰³ tn Heb “and the issue from your inner parts.”

[48:19]  ²⁰⁴ tn Heb “and his name would not be cut off and would not be destroyed from before me.”

[33:22]  ²⁰⁵ tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.

[4:16]  ²⁰⁶ tn Grk “that it might be according to grace.”

[4:16]  ²⁰⁷ tn Grk “those who are of the faith of Abraham.”

[4:17]  ²⁰⁸ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ²⁰⁹ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ²¹⁰ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ²¹¹ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:18]  ²¹² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ²¹³ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ²¹⁴ sn A quotation from Gen 17:5.

[4:18]  ²¹⁵ tn Grk “according to that which had been spoken.”

[4:18]  ²¹⁶ sn A quotation from Gen 15:5.

[11:12]  ²¹⁷ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ²¹⁸ tn Grk a collective “the sand.”

[11:12]  ²¹⁹ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[7:9]  ²²⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ²²¹ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.