Kejadian 27:1-46
Konteks27:1 When 1 Isaac was old and his eyes were so weak that he was almost blind, 2 he called his older 3 son Esau and said to him, “My son!” “Here I am!” Esau 4 replied. 27:2 Isaac 5 said, “Since 6 I am so old, I could die at any time. 7 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 8 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 9 I will eat it so that I may bless you 10 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 11 When Esau went out to the open fields to hunt down some wild game and bring it back, 12 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 13 it and bless you 14 in the presence of the Lord 15 before I die.’ 27:8 Now then, my son, do 16 exactly what I tell you! 17 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 18 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 19 it to your father. Thus he will eat it 20 and 21 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 22 27:12 My father may touch me! Then he’ll think I’m mocking him 23 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 24 my son! Just obey me! 25 Go and get them for me!”
27:14 So he went and got the goats 26 and brought them to his mother. She 27 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 28 on his hands 29 and the smooth part of his neck. 27:17 Then she handed 30 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 31 replied, “Here I am. Which are you, my son?” 32 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 33 and eat some of my wild game so that you can bless me.” 34 27:20 But Isaac asked his son, “How in the world 35 did you find it so quickly, 36 my son?” “Because the Lord your God brought it to me,” 37 he replied. 38 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 39 my son, and know for certain if you really are my son Esau.” 40 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 41 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 42 replied. 27:25 Isaac 43 said, “Bring some of the wild game for me to eat, my son. 44 Then I will bless you.” 45 So Jacob 46 brought it to him, and he ate it. He also brought him wine, and Isaac 47 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 48 went over and kissed him. When Isaac caught the scent 49 of his clothing, he blessed him, saying,
“Yes, 50 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 51
and the richness 52 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 53 lord 54 over your brothers,
and the sons of your mother will bow down to you. 55
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 56 his father’s 57 presence, when his brother Esau returned from the hunt. 58 27:31 He also prepared some tasty food and brought it to his father. Esau 59 said to him, “My father, get up 60 and eat some of your son’s wild game. Then you can bless me.” 61 27:32 His father Isaac asked, 62 “Who are you?” “I am your firstborn son,” 63 he replied, “Esau!” 27:33 Isaac began to shake violently 64 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 65 He will indeed be blessed!”
27:34 When Esau heard 66 his father’s words, he wailed loudly and bitterly. 67 He said to his father, “Bless me too, my father!” 27:35 But Isaac 68 replied, “Your brother came in here deceitfully and took away 69 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 70 He has tripped me up 71 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 72 Then Esau wept loudly. 73
27:39 So his father Isaac said to him,
“Indeed, 74 your home will be
away from the richness 75 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 76
27:41 So Esau hated 77 Jacob because of the blessing his father had given to his brother. 78 Esau said privately, 79 “The time 80 of mourning for my father is near; then I will kill 81 my brother Jacob!”
27:42 When Rebekah heard what her older son Esau had said, 82 she quickly summoned 83 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 84 27:43 Now then, my son, do what I say. 85 Run away immediately 86 to my brother Laban in Haran. 27:44 Live with him for a little while 87 until your brother’s rage subsides. 27:45 Stay there 88 until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. 89 Why should I lose both of you in one day?” 90
27:46 Then Rebekah said to Isaac, “I am deeply depressed 91 because of these daughters of Heth. 92 If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 93
Kejadian 15:1
Konteks15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 94 and the one who will reward you in great abundance.” 95
Kejadian 17:7-8
Konteks17:7 I will confirm 96 my covenant as a perpetual 97 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 98 17:8 I will give the whole land of Canaan – the land where you are now residing 99 – to you and your descendants after you as a permanent 100 possession. I will be their God.”
Kejadian 26:24
Konteks26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”
Kejadian 28:13
Konteks28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. 101 I will give you and your descendants the ground 102 you are lying on.
Kejadian 31:42
Konteks31:42 If the God of my father – the God of Abraham, the one whom Isaac fears 103 – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, 104 and he rebuked you last night.”
Kejadian 32:9
Konteks32:9 Then Jacob prayed, 105 “O God of my father Abraham, God of my father Isaac, O Lord, you said 106 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 107
Keluaran 3:6
Konteks3:6 He added, “I am the God of your father, 108 the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look 109 at God.
Keluaran 3:15
Konteks3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord 110 – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name 111 forever, and this is my memorial from generation to generation.’ 112
Keluaran 3:1
Konteks3:1 Now Moses 113 was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert 114 and came to the mountain of God, to Horeb. 115
Kisah Para Rasul 18:1-2
Konteks18:1 After this 116 Paul 117 departed from 118 Athens 119 and went to Corinth. 120 18:2 There he 121 found 122 a Jew named Aquila, 123 a native of Pontus, 124 who had recently come from Italy with his wife Priscilla, because Claudius 125 had ordered all the Jews to depart from 126 Rome. 127 Paul approached 128 them,
Kisah Para Rasul 2:14
Konteks2:14 But Peter stood up 129 with the eleven, raised his voice, and addressed them: “You men of Judea 130 and all you who live in Jerusalem, 131 know this 132 and listen carefully to what I say.
Matius 22:32
Konteks22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 133 He is not the God of the dead but of the living!” 134
[27:1] 1 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] 2 tn Heb “and his eyes were weak from seeing.”
[27:1] 3 tn Heb “greater” (in terms of age).
[27:1] 4 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
[27:2] 5 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
[27:2] 6 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
[27:2] 7 tn Heb “I do not know the day of my death.”
[27:3] 8 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
[27:4] 9 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 10 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
[27:5] 11 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
[27:5] 12 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 13 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 14 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 15 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:8] 16 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 17 tn Heb “to that which I am commanding you.”
[27:9] 18 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:10] 19 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
[27:10] 20 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
[27:10] 21 tn Heb “so that.” The conjunction indicates purpose or result.
[27:11] 22 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[27:12] 23 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
[27:13] 24 tn Heb “upon me your curse.”
[27:13] 25 tn Heb “only listen to my voice.”
[27:14] 26 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[27:14] 27 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
[27:16] 28 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
[27:16] 29 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
[27:17] 30 tn Heb “gave…into the hand of.”
[27:18] 31 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 32 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
[27:19] 33 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
[27:19] 34 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
[27:20] 35 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
[27:20] 36 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
[27:20] 37 tn Heb “caused to meet before me.”
[27:20] 38 tn Heb “and he said, ‘Because the
[27:21] 39 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
[27:21] 40 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
[27:23] 41 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
[27:24] 42 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 43 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 44 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 45 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 46 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 47 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 48 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 49 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
[27:28] 51 tn Heb “and from the dew of the sky.”
[27:28] 52 tn Heb “and from the fatness.”
[27:29] 53 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
[27:29] 54 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
[27:29] 55 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
[27:30] 56 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
[27:30] 57 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
[27:30] 58 tn Heb “and Esau his brother came from his hunt.”
[27:31] 59 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
[27:31] 60 tn Or “arise” (i.e., sit up).
[27:31] 61 tn Heb “so that your soul may bless me.”
[27:32] 63 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[27:33] 64 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
[27:33] 65 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
[27:34] 66 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
[27:34] 67 tn Heb “and he yelled [with] a great and bitter yell to excess.”
[27:35] 68 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:35] 69 tn Or “took”; “received.”
[27:36] 70 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
[27:36] 71 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
[27:38] 72 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
[27:38] 73 tn Heb “and Esau lifted his voice and wept.”
[27:39] 75 tn Heb “from the fatness.”
[27:40] 76 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
[27:41] 77 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
[27:41] 78 tn Heb “because of the blessing which his father blessed him.”
[27:41] 79 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] 81 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
[27:42] 82 tn Heb “and the words of Esau her older son were told to Rebekah.”
[27:42] 83 tn Heb “she sent and called for.”
[27:42] 84 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
[27:43] 85 tn Heb “listen to my voice.”
[27:43] 86 tn Heb “arise, flee.”
[27:44] 87 tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.
[27:45] 88 tn The words “stay there” are supplied in the translation for stylistic reasons.
[27:45] 89 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.
[27:45] 90 tn If Jacob stayed, he would be killed and Esau would be forced to run away.
[27:46] 91 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).
[27:46] 92 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[27:46] 93 tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”
[15:1] 94 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
[15:1] 95 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
[15:1] sn Abram has just rejected all the spoils of war, and the
[17:7] 96 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 97 tn Or “as an eternal.”
[17:7] 98 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 99 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
[17:8] 100 tn Or “as an eternal.”
[28:13] 101 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.
[28:13] 102 tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.
[31:42] 103 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.
[31:42] 104 tn Heb “My oppression and the work of my hands God saw.”
[32:9] 106 tn Heb “the one who said.”
[32:9] 107 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
[3:6] 108 sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I
[3:6] 109 tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).
[3:15] 110 sn Heb “Yahweh,” traditionally rendered “the
[3:15] 111 sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).
[3:15] 112 tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).
[3:1] 113 sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The
[3:1] 114 tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).
[3:1] 115 sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.
[18:1] 116 tn Grk “After these things.”
[18:1] 117 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 119 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 120 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 121 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.
[18:2] 122 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 123 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[18:2] 124 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 125 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 127 map For location see JP4 A1.
[2:14] 129 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
[2:14] 130 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
[2:14] 131 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 132 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
[22:32] 133 sn A quotation from Exod 3:6.
[22:32] 134 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
