Kejadian 3:9-11

3:9 But the Lord God called to ¹  the man and said to him, “Where are you?” ²  3:10 The man replied, ³  “I heard you moving about ⁴  in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God ⁵  said, “Who told you that you were naked? ⁶  Did you eat from the tree that I commanded you not to eat from?” ⁷ 

Kejadian 4:9-10

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ⁸  And he replied, “I don’t know! Am I my brother’s guardian?” ⁹  4:10 But the Lord said, “What have you done? ¹⁰  The voice ¹¹  of your brother’s blood is crying out to me from the ground!

Kejadian 18:20-21

18:20 So the Lord said, “The outcry against ¹²  Sodom and Gomorrah is so great and their sin so blatant ¹³  18:21 that I must go down ¹⁴  and see if they are as wicked as the outcry suggests. ¹⁵  If not, ¹⁶  I want to know.”

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ¹⁷  by the oaks ¹⁸  of Mamre while ¹⁹  he was sitting at the entrance ²⁰  to his tent during the hottest time of the day.

1 Samuel 2:23-24

2:23 He said to them, “Why do you behave in this way? For I hear about these evil things from all these ²¹  people. 2:24 This ought not to be, ²²  my sons! For the report that I hear circulating among the Lord’s people is not good.

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ²³ 

“My heart rejoices in the Lord;

my horn ²⁴  is exalted high because of the Lord.

I loudly denounce ²⁵  my enemies,

for I am happy that you delivered me. ²⁶ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁷  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ²⁹  a slave ³⁰  of God and apostle of Jesus Christ, to further the faith ³¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[3:9]  ¹ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[3:10]  ³ tn Heb “and he said.”

[3:10]  ⁴ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[3:11]  ⁵ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ⁶ sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ⁷ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[4:9]  ⁸ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ⁹ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[4:10]  ¹⁰ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ¹¹ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[18:20]  ¹² tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ¹³ tn Heb “heavy.”

[18:21]  ¹⁴ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ¹⁵ tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ¹⁶ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[18:1]  ¹⁷ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ¹⁸ tn Or “terebinths.”

[18:1]  ¹⁹ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ²⁰ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[2:23]  ²¹ tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the Lord”). Somewhat less likely is the view that the MT reading is due to a distorted dittography of the first word of v. 24. The Vulgate lacks the word.

[2:24]  ²² tn Heb “no.”

[2:1]  ²³ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ²⁴ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ²⁵ tn Heb “my mouth opens wide against.”

[2:1]  ²⁶ tn Heb “for I rejoice in your deliverance.”

[1:11]  ²⁷ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”