Kejadian 21:10-12

21:10 So she said to Abraham, “Banish ¹  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. ²  21:12 But God said to Abraham, “Do not be upset ³  about the boy or your slave wife. Do ⁴  all that Sarah is telling ⁵  you because through Isaac your descendants will be counted. ⁶ 

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ⁷  when she was old, ⁸  and my master ⁹  has given him everything he owns.

Mazmur 68:18

68:18 You ascend on high, ¹⁰ 

you have taken many captives. ¹¹ 

You receive tribute ¹²  from ¹³  men,

including even sinful rebels.

Indeed the Lord God lives there! ¹⁴ 

Matius 11:27

11:27 All things have been handed over to me by my Father. ¹⁵  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ¹⁶  to reveal him.

Matius 28:18

28:18 Then Jesus came up and said to them, ¹⁷  “All authority in heaven and on earth has been given to me.

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹⁸ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹⁹  so that he may give eternal life to everyone you have given him. ²⁰ 

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²¹  – if indeed we suffer with him so we may also be glorified with him.

Roma 8:32

8:32 Indeed, he who ²²  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Roma 9:7-9

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ²³  9:8 This means ²⁴  it is not the children of the flesh ²⁵  who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: ²⁶  “About a year from now ²⁷  I will return and Sarah will have a son.” ²⁸ 

Roma 9:1

Israel’s Rejection Considered

9:1 ²⁹ I am telling the truth in Christ (I am not lying!), for my conscience assures me ³⁰  in the Holy Spirit –

Kolose 3:21-23

3:21 Fathers, ³¹  do not provoke ³²  your children, so they will not become disheartened. 3:22 Slaves, ³³  obey your earthly ³⁴  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ³⁵  work at it with enthusiasm, ³⁶  as to the Lord and not for people, ³⁷ 

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ³⁸  heirs according to the promise.

Galatia 4:28

4:28 But you, ³⁹  brothers and sisters, ⁴⁰  are children of the promise like Isaac.

Kolose 1:19

1:19 For God ⁴¹  was pleased to have all his ⁴²  fullness dwell ⁴³  in the Son ⁴⁴ 

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ⁴⁵  whom he appointed heir of all things, and through whom he created the world. ⁴⁶ 

[21:10]  ¹ tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[21:11]  ² tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.

[21:12]  ³ tn Heb “Let it not be evil in your eyes.”

[21:12]  ⁴ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ⁵ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ⁶ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[24:36]  ⁷ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ⁸ tn Heb “after her old age.”

[24:36]  ⁹ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[68:18]  ¹⁰ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ¹¹ tn Heb “you have taken captives captive.”

[68:18]  ¹² tn Or “gifts.”

[68:18]  ¹³ tn Or “among.”

[68:18]  ¹⁴ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[11:27]  ¹⁵ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ¹⁶ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[28:18]  ¹⁷ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:35]  ¹⁸ tn Grk “has given all things into his hand” (an idiom).

[17:2]  ¹⁹ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁰ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[8:17]  ²¹ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:32]  ²² tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:7]  ²³ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[9:8]  ²⁴ tn Grk “That is,” or “That is to say.”

[9:8]  ²⁵ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:9]  ²⁶ tn Grk “For this is the word of promise.”

[9:9]  ²⁷ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ²⁸ sn A quotation from Gen 18:10, 14.

[9:1]  ²⁹ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ³⁰ tn Or “my conscience bears witness to me.”

[3:21]  ³¹ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ³² tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:22]  ³³ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ³⁴ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ³⁵ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ³⁶ tn Grk “from the soul.”

[3:23]  ³⁷ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[3:29]  ³⁸ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:28]  ³⁹ tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[1:19]  ⁴¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁴² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁴³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁴⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:2]  ⁴⁵ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ⁴⁶ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.