Kejadian 21:17

21:17 But God heard the boy’s voice. ¹  The angel of God called to Hagar from heaven and asked her, “What is the matter, ²  Hagar? Don’t be afraid, for God has heard ³  the boy’s voice right where he is crying.

Yudas 1:23

1:23 save ⁴  others by snatching them out of the fire; have mercy ⁵  on others, coupled with a fear of God, ⁶  hating even the clothes stained ⁷  by the flesh. ⁸ 

Yesaya 22:1

The Lord Will Judge Jerusalem

22:1 Here is a message about the Valley of Vision: ⁹ 

What is the reason ¹⁰ 

that all of you go up to the rooftops?

[21:17]  ¹ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ² tn Heb “What to you?”

[21:17]  ³ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[1:23]  ⁴ tn Grk “and save.”

[1:23]  ⁵ tn Grk “and have mercy.”

[1:23]  ⁶ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ⁷ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁸ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[22:1]  ⁹ sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).

[22:1]  ¹⁰ tn Heb “What to you, then?”