Kejadian 19:22

19:22 Run there quickly, ¹  for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) ² 

Bilangan 14:13-14

14:13 Moses said to the Lord, “When the Egyptians hear ³  it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants ⁴  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ⁵  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.

Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ⁶ 

men of ⁷  Israel.

I am helping you,” says the Lord,

your protector, ⁸  the Holy One of Israel. ⁹ 

Yesaya 45:11

45:11 This is what the Lord says,

the Holy One of Israel, ¹⁰  the one who formed him,

concerning things to come: ¹¹ 

“How dare you question me ¹²  about my children!

How dare you tell me what to do with ¹³  the work of my own hands!

Hosea 12:3-4

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ¹⁴  with God.

12:4 He struggled ¹⁵  with an angel and prevailed;

he wept and begged for his favor.

He found God ¹⁶  at Bethel, ¹⁷ 

and there he spoke with him! ¹⁸ 

Matius 15:22-28

15:22 A ¹⁹  Canaanite woman from that area came ²⁰  and cried out, ²¹  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then ²²  his disciples came and begged him, ²³  “Send her away, because she keeps on crying out after us.” 15:24 So ²⁴  he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down ²⁵  before him and said, ²⁶  “Lord, help me!” 15:26 “It is not right ²⁷  to take the children’s bread and throw it to the dogs,” ²⁸  he said. ²⁹  15:27 “Yes, Lord,” she replied, ³⁰  “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then ³¹  Jesus answered her, “Woman, ³²  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Lukas 11:5-8

11:5 Then ³³  he said to them, “Suppose one of you ³⁴  has a friend, and you go to him ³⁵  at midnight and say to him, ‘Friend, lend me three loaves of bread, ³⁶  11:6 because a friend of mine has stopped here while on a journey, ³⁷  and I have nothing to set before ³⁸  him.’ 11:7 Then ³⁹  he will reply ⁴⁰  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁴¹  I cannot get up and give you anything.’ ⁴²  11:8 I tell you, even though the man inside ⁴³  will not get up and give him anything because he is his friend, yet because of the first man’s ⁴⁴  sheer persistence ⁴⁵  he will get up and give him whatever he needs.

[19:22]  ¹ tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.

[19:22]  ² tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).

[14:13]  ³ tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[14:14]  ⁴ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ⁵ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[41:14]  ⁶ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ⁷ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ⁸ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[45:11]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[45:11]  ¹¹ tc The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yotsÿro, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”

[45:11]  ¹² tn Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.

[45:11]  ¹³ tn Heb “Do you command me about…?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.

[12:3]  ¹⁴ tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[12:4]  ¹⁵ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

[12:4]  ¹⁶ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ¹⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ¹⁸ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[15:22]  ¹⁹ tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[15:22]  ²⁰ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ²¹ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:23]  ²² tn Here καί (kai) has been translated as “Then.”

[15:23]  ²³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[15:24]  ²⁴ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[15:25]  ²⁵ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ²⁶ tn Grk “she bowed down to him, saying.”

[15:26]  ²⁷ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ²⁸ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.

[15:26]  ²⁹ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ³⁰ tn Grk “she said.”

[15:28]  ³¹ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ³² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[11:5]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ³⁴ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ³⁵ tn Grk “he will go to him.”

[11:5]  ³⁶ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6]  ³⁷ tn Grk “has come to me from the road.”

[11:6]  ³⁸ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:7]  ³⁹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁴⁰ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁴¹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁴² tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ⁴³ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁴⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁴⁵ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.