Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹  to her authority.

Kejadian 16:1

The Birth of Ishmael

16:1 Now Sarai, ²  Abram’s wife, had not given birth to any children, ³  but she had an Egyptian servant ⁴  named Hagar. ⁵ 

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁶  whether principalities or powers – all things were created through him and for him.

Efesus 5:21

5:21 and submitting to one another out of reverence for Christ. ⁷ 

Yakobus 4:7

4:7 So submit to God. But resist the devil and he will flee from you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁸  do the quarrels among you come from? Is it not from this, ⁹  from your passions that battle inside you? ¹⁰ 

Pengkhotbah 5:5

5:5 It is better for you not to vow

than to vow and not pay it. ¹¹ 

[16:9]  ¹ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[16:1]  ² tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ³ sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ⁴ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ⁵ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[1:16]  ⁶ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[5:21]  ⁷ sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.

[4:1]  ⁸ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁹ tn Grk “from here.”

[4:1]  ¹⁰ tn Grk “in your members [i.e., parts of the body].”

[5:5]  ¹¹ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.