Luke 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ¹ 

As Jesus was on his way, the crowds pressed ²  around him.

Genesis 22:2

22:2 God ³  said, “Take your son – your only son, whom you love, Isaac ⁴  – and go to the land of Moriah! ⁵  Offer him up there as a burnt offering ⁶  on one of the mountains which I will indicate to ⁷  you.”

Genesis 22:12

22:12 “Do not harm the boy!” ⁸  the angel said. ⁹  “Do not do anything to him, for now I know ¹⁰  that you fear ¹¹  God because you did not withhold your son, your only son, from me.”

Genesis 22:2

22:2 God ¹²  said, “Take your son – your only son, whom you love, Isaac ¹³  – and go to the land of Moriah! ¹⁴  Offer him up there as a burnt offering ¹⁵  on one of the mountains which I will indicate to ¹⁶  you.”

Genesis 14:7

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ¹⁷  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

Genesis 14:1

The Blessing of Victory for God’s People

14:1 At that time ¹⁸  Amraphel king of Shinar, ¹⁹  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ²⁰ 

Genesis 17:9

17:9 Then God said to Abraham, “As for you, you must keep ²¹  the covenantal requirement ²²  I am imposing on you and your descendants after you throughout their generations.

Genesis 17:12

17:12 Throughout your generations every male among you who is eight days old ²³  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Genesis 17:18

17:18 Abraham said to God, “O that ²⁴  Ishmael might live before you!” ²⁵ 

Genesis 17:23

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ²⁶  and circumcised them ²⁷  on that very same day, just as God had told him to do.

Genesis 17:2

17:2 Then I will confirm my covenant ²⁸  between me and you, and I will give you a multitude of descendants.” ²⁹ 

Genesis 4:16

4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ³⁰  east of Eden.

Genesis 4:20

4:20 Adah gave birth to Jabal; he was the first ³¹  of those who live in tents and keep ³²  livestock.

Zechariah 12:10

12:10 “I will pour out on the kingship ³³  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ³⁴  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ³⁵ 

[8:42]  ¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ² sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[22:2]  ³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ⁴ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁵ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁶ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁷ tn Heb “which I will say to.”

[22:12]  ⁸ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁹ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ¹⁰ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹¹ sn In this context fear refers by metonymy to obedience that grows from faith.

[22:2]  ¹² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ¹³ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ¹⁴ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ¹⁵ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ¹⁶ tn Heb “which I will say to.”

[14:7]  ¹⁷ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[14:1]  ¹⁸ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ¹⁹ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ²⁰ tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[17:9]  ²¹ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ²² tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[17:12]  ²³ tn Heb “the son of eight days.”

[17:18]  ²⁴ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ²⁵ tn Or “live with your blessing.”

[17:23]  ²⁶ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ²⁷ tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[17:2]  ²⁸ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ²⁹ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[4:16]  ³⁰ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[4:20]  ³¹ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ³² tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

[12:10]  ³³ tn Or “dynasty”; Heb “house.”

[12:10]  ³⁴ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ³⁵ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).