Kejadian 17:1
Konteks17:1 When Abram was 99 years old, 1 the Lord appeared to him and said, 2 “I am the sovereign God. 3 Walk 4 before me 5 and be blameless. 6
Kejadian 18:4
Konteks18:4 Let a little water be brought so that 7 you may all 8 wash your feet and rest under the tree.
Kejadian 18:2
Konteks18:2 Abraham 9 looked up 10 and saw 11 three men standing across 12 from him. When he saw them 13 he ran from the entrance of the tent to meet them and bowed low 14 to the ground. 15
Kejadian 25:9
Konteks25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 16 near Mamre, in the field of Ephron the son of Zohar, the Hethite.
Yeremia 32:17
Konteks32:17 ‘Oh, Lord God, 17 you did indeed 18 make heaven and earth by your mighty power and great strength. 19 Nothing is too hard for you!
Yeremia 32:27
Konteks32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 20
Daniel 3:17
Konteks3:17 If 21 our God whom we are serving exists, 22 he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.
Daniel 6:20
Konteks6:20 As he approached the den, he called out to Daniel in a worried voice, 23 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
Matius 3:9
Konteks3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!
Yohanes 10:29-30
Konteks10:29 My Father, who has given them to me, is greater than all, 24 and no one can snatch 25 them from my Father’s hand. 10:30 The Father and I 26 are one.” 27
Roma 4:21
Konteks4:21 He was 28 fully convinced that what God 29 promised he was also able to do.
Roma 16:25
Konteks16:25 30 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,
Ibrani 7:25
Konteks7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.
Ibrani 11:19
Konteks11:19 and he reasoned 31 that God could even raise him from the dead, and in a sense 32 he received him back from there.
Ibrani 13:20-21
Konteks13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 13:21 equip you with every good thing to do his will, working in us 33 what is pleasing before him through Jesus Christ, to whom be glory forever. 34 Amen.
Yakobus 4:12
Konteks4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? 35
Yudas 1:24
Konteks1:24 Now to the one who is able to keep you from falling, 36 and to cause you to stand, rejoicing, 37 without blemish 38 before his glorious presence, 39
[17:1] 1 tn Heb “the son of ninety-nine years.”
[17:1] 2 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 3 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 4 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 5 tn Or “in my presence.”
[17:1] 6 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[18:4] 7 tn The imperative after the jussive indicates purpose here.
[18:4] 8 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
[18:2] 9 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 10 tn Heb “lifted up his eyes.”
[18:2] 11 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 12 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 13 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 14 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 15 sn The reader knows this is a theophany. The three visitors are probably the
[25:9] 16 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
[32:17] 17 tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.
[32:17] sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.
[32:17] 18 tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.
[32:17] 19 tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.
[32:27] 20 tn Heb “Behold, I am the
[32:27] sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the
[3:17] 21 tc The ancient versions typically avoid the conditional element of v. 17.
[3:17] 22 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.
[6:20] 23 tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.
[10:29] 24 tn Or “is superior to all.”
[10:29] 25 tn Or “no one can seize.”
[10:30] 26 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 27 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
[4:21] 28 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:21] 29 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[16:25] 30 tc There is a considerable degree of difference among the
[11:19] 31 tn Grk “having reasoned,” continuing the ideas of v. 17.
[11:19] 32 tn Grk “in/by a symbol.”
[13:21] 33 tc Some
[13:21] 34 tc ‡ Most
[4:12] 35 tn Grk “who judges your neighbor.”
[1:24] 36 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
[1:24] 37 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
[1:24] 38 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
[1:24] 39 tn Or “in the presence of his glory,” “before his glory.”