Kejadian 20:11

20:11 Abraham replied, “Because I thought, ¹  ‘Surely no one fears God in this place. They will kill me because of ²  my wife.’

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ³  He was afraid to say, “She is my wife,” for he thought to himself, ⁴  “The men of this place will kill me to get ⁵  Rebekah because she is very beautiful.”

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁶  in the days of Abraham. ⁷  Isaac went to Abimelech king of the Philistines at Gerar.

1 Samuel 27:1

David Aligns Himself with the Philistines

27:1 David thought to himself, ⁸  “One of these days I’m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.”

Amsal 29:25

29:25 The fear of people ⁹  becomes ¹⁰  a snare, ¹¹ 

but whoever trusts in the Lord will be set on high. ¹² 

Matius 10:28

10:28 Do ¹³  not be afraid of those who kill the body ¹⁴  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹⁵ 

Matius 10:1

Sending Out the Twelve Apostles

10:1 Jesus ¹⁶  called his twelve disciples and gave them authority over unclean spirits ¹⁷  so they could cast them out and heal every kind of disease and sickness. ¹⁸ 

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ¹⁹  about the light. 1:9 The true light, who gives light to everyone, ²⁰  was coming into the world. ²¹  1:10 He was in the world, and the world was created ²²  by him, but ²³  the world did not recognize ²⁴  him.

[20:11]  ¹ tn Heb “Because I said.”

[20:11]  ² tn Heb “over the matter of.”

[26:7]  ³ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ⁴ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ⁵ tn Heb “kill me on account of.”

[26:1]  ⁶ tn Heb “in addition to the first famine which was.”

[26:1]  ⁷ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[27:1]  ⁸ tn Heb “said to his heart.”

[29:25]  ⁹ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ¹⁰ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ¹¹ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ¹² sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[10:28]  ¹³ tn Here καί (kai) has not been translated.

[10:28]  ¹⁴ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹⁵ sn See the note on the word hell in 5:22.

[10:1]  ¹⁶ tn Grk “And he.”

[10:1]  ¹⁷ sn Unclean spirits refers to evil spirits.

[10:1]  ¹⁸ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[1:8]  ¹⁹ tn Or “to bear witness.”

[1:9]  ²⁰ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²¹ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ²² tn Or “was made”; Grk “came into existence.”

[1:10]  ²³ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁴ tn Or “know.”