Genesis 37:5

37:5 Joseph ¹  had a dream, ²  and when he told his brothers about it, ³  they hated him even more. ⁴ 

Genesis 37:11

37:11 His brothers were jealous ⁵  of him, but his father kept in mind what Joseph said. ⁶ 

Genesis 37:18-24

37:18 Now Joseph’s brothers ⁷  saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! ⁸  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁹  animal ate him. Then we’ll see how his dreams turn out!” ¹⁰ 

37:21 When Reuben heard this, he rescued Joseph ¹¹  from their hands, ¹²  saying, ¹³  “Let’s not take his life!” ¹⁴  37:22 Reuben continued, ¹⁵  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ¹⁶  (Reuben said this ¹⁷  so he could rescue Joseph ¹⁸  from them ¹⁹  and take him back to his father.)

37:23 When Joseph reached his brothers, they stripped him ²⁰  of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ²¹  there was no water in it.)

Genesis 4:5

4:5 but with Cain and his offering he was not pleased. ²²  So Cain became very angry, ²³  and his expression was downcast. ²⁴ 

Genesis 27:41

27:41 So Esau hated ²⁵  Jacob because of the blessing his father had given to his brother. ²⁶  Esau said privately, ²⁷  “The time ²⁸  of mourning for my father is near; then I will kill ²⁹  my brother Jacob!”

Genesis 49:23

49:23 The archers will attack him, ³⁰ 

they will shoot at him and oppose him.

Genesis 49:1

The Blessing of Jacob

49:1 Jacob called for his sons and said, “Gather together so I can tell you ³¹  what will happen to you in the future. ³² 

Genesis 16:12-13

16:12 He will be a wild donkey ³³  of a man.

He will be hostile to everyone, ³⁴ 

and everyone will be hostile to him. ³⁵ 

He will live away from ³⁶  his brothers.”

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ³⁷  for she said, “Here I have seen one who sees me!” ³⁸ 

Genesis 17:1

The Sign of the Covenant

17:1 When Abram was 99 years old, ³⁹  the Lord appeared to him and said, ⁴⁰  “I am the sovereign God. ⁴¹  Walk ⁴²  before me ⁴³  and be blameless. ⁴⁴ 

Psalms 38:19

38:19 But those who are my enemies for no reason are numerous; ⁴⁵ 

those who hate me without cause outnumber me. ⁴⁶ 

Psalms 69:4

69:4 Those who hate me without cause are more numerous than the hairs of my head.

Those who want to destroy me, my enemies for no reason, ⁴⁷  outnumber me. ⁴⁸ 

They make me repay what I did not steal! ⁴⁹ 

John 7:3-5

7:3 So Jesus’ brothers ⁵⁰  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ⁵¹  7:4 For no one who seeks to make a reputation for himself ⁵²  does anything in secret. ⁵³  If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) ⁵⁴ 

John 15:18-19

The World’s Hatred

15:18 “If the world hates you, be aware ⁵⁵  that it hated me first. ⁵⁶  15:19 If you belonged to the world, ⁵⁷  the world would love you as its own. ⁵⁸  However, because you do not belong to the world, ⁵⁹  but I chose you out of the world, for this reason ⁶⁰  the world hates you. ⁶¹ 

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁶²  authorities, to be obedient, to be ready for every good work.

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ⁶³ 

Titus 3:10

3:10 Reject a divisive person after one or two warnings.

Titus 3:12

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Titus 1:1

Salutation

1:1 From Paul, ⁶⁴  a slave ⁶⁵  of God and apostle of Jesus Christ, to further the faith ⁶⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[37:5]  ¹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ² tn Heb “dreamed a dream.”

[37:5]  ³ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  ⁴ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:11]  ⁵ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ⁶ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:18]  ⁷ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[37:19]  ⁸ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  ⁹ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ¹⁰ tn Heb “what his dreams will be.”

[37:21]  ¹¹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ¹² sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ¹³ tn Heb “and he said.”

[37:21]  ¹⁴ tn Heb “we must not strike him down [with respect to] life.”

[37:22]  ¹⁵ tn Heb “and Reuben said to them.”

[37:22]  ¹⁶ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ¹⁷ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ¹⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ¹⁹ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:23]  ²⁰ tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:24]  ²¹ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[4:5]  ²² sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ²³ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ²⁴ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[27:41]  ²⁵ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ²⁶ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ²⁷ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ²⁸ tn Heb “days.”

[27:41]  ²⁹ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[49:23]  ³⁰ tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.

[49:1]  ³¹ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[49:1]  ³² tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.

[16:12]  ³³ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ³⁴ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ³⁵ tn Heb “And the hand of everyone will be against him.”

[16:12]  ³⁶ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[16:13]  ³⁷ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ³⁸ tn Heb “after one who sees me.”

[17:1]  ³⁹ tn Heb “the son of ninety-nine years.”

[17:1]  ⁴⁰ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

[17:1]  ⁴¹ 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 (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[17:1]  ⁴² tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

[17:1]  ⁴³ tn Or “in my presence.”

[17:1]  ⁴⁴ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

[38:19]  ⁴⁵ tn Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).

[38:19]  ⁴⁶ tn Heb “are many.”

[69:4]  ⁴⁷ tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).

[69:4]  ⁴⁸ tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).

[69:4]  ⁴⁹ tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.

[7:3]  ⁵⁰ tn Grk “his brothers.”

[7:3]  ⁵¹ tn Grk “your deeds that you are doing.”

[7:4]  ⁵² tn Or “seeks to be well known.”

[7:4]  ⁵³ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:5]  ⁵⁴ sn This is a parenthetical note by the author.

[15:18]  ⁵⁵ tn Grk “know.”

[15:18]  ⁵⁶ tn Grk “it hated me before you.”

[15:19]  ⁵⁷ tn Grk “if you were of the world.”

[15:19]  ⁵⁸ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁵⁹ tn Grk “because you are not of the world.”

[15:19]  ⁶⁰ tn Or “world, therefore.”

[15:19]  ⁶¹ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[3:1]  ⁶² tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[2:11]  ⁶³ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[1:1]  ⁶⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁵ tn Traditionally, “servant” or “bondservant.” 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.). 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]  ⁶⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”