Genesis 12:13

12:13 So tell them ¹  you are my sister ²  so that it may go well ³  for me because of you and my life will be spared ⁴  on account of you.”

Deuteronomy 31:17

31:17 At that time ⁵  my anger will erupt against them ⁶  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ⁷  them ⁸  so that they ⁹  will say at that time, ‘Have not these disasters ¹⁰  overcome us ¹¹  because our ¹²  God is not among us ¹³ ?’

Deuteronomy 31:1

Succession of Moses by Joshua

31:1 Then Moses went ¹⁴  and spoke these words ¹⁵  to all Israel.

Deuteronomy 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ¹⁶  I am giving ¹⁷  you today.

Deuteronomy 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ¹⁸  I am giving ¹⁹  you today.

Deuteronomy 9:9

9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there ²⁰  forty days and nights, eating and drinking nothing.

Psalms 77:7-11

77:7 I asked, ²¹  “Will the Lord reject me forever?

Will he never again show me his favor?

77:8 Has his loyal love disappeared forever?

Has his promise ²²  failed forever?

77:9 Has God forgotten to be merciful?

Has his anger stifled his compassion?”

77:10 Then I said, “I am sickened by the thought

that the sovereign One ²³  might become inactive. ²⁴ 

77:11 I will remember the works of the Lord.

Yes, I will remember the amazing things you did long ago! ²⁵ 

Psalms 116:11

116:11 I rashly declared, ²⁶ 

“All men are liars.”

Matthew 8:25-26

8:25 So they came ²⁷  and woke him up saying, “Lord, save us! We are about to die!” 8:26 But ²⁸  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ²⁹  the winds and the sea, ³⁰  and it was dead calm.

Mark 9:19

9:19 He answered them, ³¹  “You ³²  unbelieving ³³  generation! How much longer ³⁴  must I be with you? How much longer must I endure ³⁵  you? ³⁶  Bring him to me.”

Romans 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

[12:13]  ¹ tn Heb “say.”

[12:13]  ² sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ³ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ⁴ tn Heb “and my life will live.”

[31:17]  ⁵ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁶ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁷ tn Heb “find,” “encounter.”

[31:17]  ⁸ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁰ tn Heb “evils.”

[31:17]  ¹¹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ¹² tn Heb “my.”

[31:17]  ¹³ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:1]  ¹⁴ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ¹⁵ tn In the MT this refers to the words that follow (cf. NIV, NCV).

[27:1]  ¹⁶ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ¹⁷ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[27:1]  ¹⁸ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ¹⁹ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[9:9]  ²⁰ tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

[77:7]  ²¹ tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

[77:8]  ²² tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).

[77:10]  ²³ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[77:10]  ²⁴ tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

[77:11]  ²⁵ tn Heb “yes, I will remember from old your wonders.”

[116:11]  ²⁶ tn Heb “I said in my haste.”

[8:25]  ²⁷ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:26]  ²⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ²⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ³⁰ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[9:19]  ³¹ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ³² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ³³ tn Or “faithless.”

[9:19]  ³⁴ tn Grk “how long.”

[9:19]  ³⁵ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ³⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.