Genesis 20:11

20:11 Abraham replied, “Because I thought, ¹  ‘Surely no one fears God in this place. They will kill me because of ²  my wife.’

Genesis 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ³  He was afraid to say, “She is my wife,” for he thought to himself, ⁴  “The men of this place will kill me to get ⁵  Rebekah because she is very beautiful.”

Genesis 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁶  in the days of Abraham. ⁷  Isaac went to Abimelech king of the Philistines at Gerar.

Genesis 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ⁸  Isaac was old and his eyes were so weak that he was almost blind, ⁹  he called his older ¹⁰  son Esau and said to him, “My son!” “Here I am!” Esau ¹¹  replied.

Proverbs 29:25

29:25 The fear of people ¹²  becomes ¹³  a snare, ¹⁴ 

but whoever trusts in the Lord will be set on high. ¹⁵ 

Matthew 10:28

10:28 Do ¹⁶  not be afraid of those who kill the body ¹⁷  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹⁸ 

Matthew 10:1

Sending Out the Twelve Apostles

10:1 Jesus ¹⁹  called his twelve disciples and gave them authority over unclean spirits ²⁰  so they could cast them out and heal every kind of disease and sickness. ²¹ 

Matthew 1:8-10

1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, ²²  Amon the father of Josiah,

[20:11]  ¹ tn Heb “Because I said.”

[20:11]  ² tn Heb “over the matter of.”

[26:7]  ³ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ⁴ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ⁵ tn Heb “kill me on account of.”

[26:1]  ⁶ tn Heb “in addition to the first famine which was.”

[26:1]  ⁷ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[27:1]  ⁸ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁹ tn Heb “and his eyes were weak from seeing.”

[27:1]  ¹⁰ tn Heb “greater” (in terms of age).

[27:1]  ¹¹ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[29:25]  ¹² tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ¹³ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ¹⁴ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ¹⁵ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[10:28]  ¹⁶ tn Here καί (kai) has not been translated.

[10:28]  ¹⁷ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹⁸ sn See the note on the word hell in 5:22.

[10:1]  ¹⁹ tn Grk “And he.”

[10:1]  ²⁰ sn Unclean spirits refers to evil spirits.

[10:1]  ²¹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[1:10]  ²² tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.