TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Kejadian 12:2

Konteks

12:2 Then I will make you¹ into a great nation, and I will bless you,²

and I will make your name great,³

so that you will exemplify divine blessing.⁴

Kejadian 17:5-6

Konteks
17:5 No longer will your name be⁵ Abram. Instead, your name will be Abraham⁶ because I will make you⁷ the father of a multitude of nations. 17:6 I will make you⁸ extremely⁹ fruitful. I will make nations of you, and kings will descend from you.¹⁰

Roma 4:11-13

Konteks
4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised,¹¹ so that he would become¹² the father of all those who believe but have never been circumcised,¹³ that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised,¹⁴ who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised.¹⁵

4:13 For the promise¹⁶ to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 4:17-18

Konteks
4:17 (as it is written, “I have made you the father of many nations”).¹⁷ He is our father¹⁸ in the presence of God whom he believed – the God who¹⁹ makes the dead alive and summons the things that do not yet exist as though they already do.²⁰ 4:18 Against hope Abraham²¹ believed²² in hope with the result that he became the father of many nations²³ according to the pronouncement,²⁴ “so will your descendants be.”²⁵

Galatia 3:28-29

Konteks
3:28 There is neither Jew nor Greek, there is neither slave²⁶ nor free, there is neither male nor female²⁷ – for all of you are one in Christ Jesus. 3:29 And if you belong to Christ, then you are Abraham’s descendants,²⁸ heirs according to the promise.

Yakobus 2:23

Konteks
2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,”²⁹ and he was called God’s friend.³⁰

[12:2] ¹tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2] ²sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2] ³tn Or “I will make you famous.”

[12:2] ⁴tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[17:5] ⁵tn Heb “will your name be called.”

[17:5] ⁶sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5] ⁷tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[17:6] ⁸tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.

[17:6] ⁹tn Heb “exceedingly, exceedingly.” The repetition is emphatic.

[17:6] ¹⁰tn Heb “and I will make you into nations, and kings will come out from you.”

[4:11] ¹¹tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11] ¹²tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11] ¹³tn Grk “through uncircumcision.”

[4:12] ¹⁴tn Grk “the father of circumcision.”

[4:12] ¹⁵tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:13] ¹⁶sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:17] ¹⁷tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17] sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17] ¹⁸tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17] ¹⁹tn “The God” is not in the Greek text but is supplied for clarity.

[4:17] ²⁰tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:18] ²¹tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18] ²²tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18] ²³sn A quotation from Gen 17:5.

[4:18] ²⁴tn Grk “according to that which had been spoken.”

[4:18] ²⁵sn A quotation from Gen 15:5.

[3:28] ²⁶tn See the note on the word “slave” in 1:10.

[3:28] ²⁷tn Grk “male and female.”

[3:29] ²⁸tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[2:23] ²⁹sn A quotation from Gen 15:6.