Joshua 24:3

24:3 but I took your father Abraham from beyond the Euphrates ¹  and brought him into ²  the entire land of Canaan. I made his descendants numerous; I gave him Isaac,

Isaiah 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ³ 

When I summoned him, he was a lone individual, ⁴ 

but I blessed him ⁵  and gave him numerous descendants. ⁶ 

Matthew 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Luke 1:73

1:73 the oath ⁷  that he swore to our ancestor ⁸  Abraham.

This oath grants ⁹ 

Luke 16:24

16:24 So ¹⁰  he called out, ¹¹  ‘Father Abraham, have mercy on me, and send Lazarus ¹²  to dip the tip of his finger ¹³  in water and cool my tongue, because I am in anguish ¹⁴  in this fire.’ ¹⁵ 

Luke 16:30

16:30 Then ¹⁶  the rich man ¹⁷  said, ‘No, father Abraham, but if someone from the dead ¹⁸  goes to them, they will repent.’

John 8:39

8:39 They answered him, ¹⁹  “Abraham is our father!” ²⁰  Jesus replied, ²¹  “If you are ²²  Abraham’s children, you would be doing ²³  the deeds of Abraham.

John 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ²⁴  And the prophets died too! Who do you claim to be?”

Acts 7:2

7:2 So he replied, ²⁵  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ²⁶  Abraham when he was in Mesopotamia, before he settled in Haran,

Romans 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ²⁷  has discovered regarding this matter? ²⁸ 

Romans 4:12

4:12 And he is also the father of the circumcised, ²⁹  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ³⁰ 

Romans 4:16

4:16 For this reason it is by faith so that it may be by grace, ³¹  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, ³²  who is the father of us all

[24:3]  ¹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:3]  ² tn Or “through.”

[51:2]  ³ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ⁴ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ⁵ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ⁶ tn Heb “and I made him numerous.”

[1:73]  ⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁶ tn Or “forefather”; Grk “father.”

[1:73]  ⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[16:24]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁸ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁰ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹¹ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹² sn Fire in this context is OT imagery; see Isa 66:24.

[16:30]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁰ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹¹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[8:39]  ¹¹ tn Grk “They answered and said to him.”

[8:39]  ¹² tn Or “Our father is Abraham.”

[8:39]  ¹³ tn Grk “Jesus said to them.”

[8:39]  ¹⁴ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ¹⁵ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:53]  ¹³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[7:2]  ¹⁵ tn Grk “said.”

[7:2]  ¹⁶ tn Or “ancestor”; Grk “father.”

[4:1]  ¹⁷ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ¹⁸ tn Grk “has found?”

[4:12]  ¹⁹ tn Grk “the father of circumcision.”

[4:12]  ²⁰ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:16]  ²¹ tn Grk “that it might be according to grace.”

[4:16]  ²² tn Grk “those who are of the faith of Abraham.”