Kejadian 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁶  by the oaks ⁷  of Mamre while ⁸  he was sitting at the entrance ⁹  to his tent during the hottest time of the day.

1 Samuel 2:11

2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of ¹⁰  Eli the priest.

1 Samuel 2:22

2:22 Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel ¹¹  and how they used to have sex with ¹²  the women who were stationed at the entrance to the tent of meeting.

1 Samuel 2:29-30

2:29 Why are you ¹³  scorning my sacrifice and my offering that I commanded for my dwelling place? ¹⁴  You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹⁵  that your house and your ancestor’s house would serve ¹⁶  me forever.’ But now the Lord says, ‘May it never be! ¹⁷  For I will honor those who honor me, but those who despise me will be cursed!

1 Samuel 3:12-13

3:12 On that day I will carry out ¹⁸  against Eli everything that I spoke about his house – from start to finish! 3:13 You ¹⁹  should tell him that I am about to judge his house forever because of ²⁰  the sin that he knew about. For his sons were cursing God, ²¹  and he did not rebuke them.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ²²  Word from the Lord was rare in those days; revelatory visions were infrequent.

Titus 3:4-5

3:4 ²³  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

[18:19]  ¹ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ² tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[18:1]  ⁶ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁷ tn Or “terebinths.”

[18:1]  ⁸ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁹ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[2:11]  ¹⁰ tn Heb “with [or “before”] the face of.”

[2:22]  ¹¹ tn Heb “to all Israel.”

[2:22]  ¹² tn Heb “lie with.”

[2:29]  ¹³ tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).

[2:29]  ¹⁴ tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.

[2:30]  ¹⁵ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ¹⁶ tn Heb “walk about before.”

[2:30]  ¹⁷ tn Heb “may it be far removed from me.”

[3:12]  ¹⁸ tn Or “fulfill.”

[3:13]  ¹⁹ tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ²⁰ tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ²¹ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[3:1]  ²² tn Heb “before Eli.”

[3:4]  ²³ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.