Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ¹  and sent them off to the east, away from his son Isaac. ² 

Kejadian 25:19

Jacob and Esau

25:19 This is the account of Isaac, ³  the son of Abraham.

Abraham became the father of Isaac.

Kejadian 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ⁴  I will confirm my covenant with him as a perpetual ⁵  covenant for his descendants after him.

Kejadian 17:21

17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ⁶  ‘Surely no one fears God in this place. They will kill me because of ⁷  my wife.’

Kejadian 22:10

22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter ⁸  his son.

Kejadian 36:6-7

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ⁹  Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled ¹⁰  was not able to support them because of their livestock.

Matius 8:11-12

8:11 I tell you, many will come from the east and west to share the banquet ¹¹  with Abraham, Isaac, and Jacob ¹²  in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ¹³ 

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Yohanes 8:35

8:35 The slave does not remain in the family ¹⁴  forever, but the son remains forever. ¹⁵ 

Galatia 4:22-31

4:22 For it is written that Abraham had two sons, one by the ¹⁶  slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, ¹⁷  while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, ¹⁸  for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, ¹⁹  and she is our mother. 4:27 For it is written:

“Rejoice, O barren woman who does not bear children; ²⁰ 

break forth and shout, you who have no birth pains,

because the children of the desolate woman are more numerous

than those of the woman who has a husband.” ²¹ 

4:28 But you, ²²  brothers and sisters, ²³  are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent ²⁴  persecuted the one born according to the Spirit, ²⁵  so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” ²⁶  of the free woman. 4:31 Therefore, brothers and sisters, ²⁷  we are not children of the slave woman but of the free woman.

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ²⁸  is no different from a slave, though he is the owner ²⁹  of everything.

Yohanes 2:19

2:19 Jesus replied, ³⁰  “Destroy ³¹  this temple and in three days I will raise it up again.”

[25:6]  ¹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ² tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:19]  ³ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

[17:19]  ⁴ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ⁵ tn Or “as an eternal.”

[20:11]  ⁶ tn Heb “Because I said.”

[20:11]  ⁷ tn Heb “over the matter of.”

[22:10]  ⁸ tn Heb “in order to slaughter.”

[36:6]  ⁹ tn Heb “from before.”

[36:7]  ¹⁰ tn Heb “land of their settlements.”

[8:11]  ¹¹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ¹² tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:12]  ¹³ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[8:35]  ¹⁴ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ¹⁵ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[4:22]  ¹⁶ tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.

[4:23]  ¹⁷ tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”

[4:24]  ¹⁸ tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.

[4:26]  ¹⁹ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.

[4:27]  ²⁰ tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.

[4:27]  ²¹ tn Grk “because more are the children of the barren one than of the one having a husband.”

[4:27]  sn A quotation from Isa 54:1.

[4:28]  ²² tc Most mss (א A C D² Ψ 062 Ï lat sy bo) read “we” here, while “you” is found in Ì⁴⁶ B D* F G 0261^vid 0278 33 1739 al sa. It is more likely that a copyist, noticing the first person pronouns in vv. 26 and 31, changed a second person pronoun here to first person for consistency.

[4:28]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:29]  ²⁴ tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.

[4:29]  ²⁵ tn Or “the one born by the Spirit’s [power].”

[4:30]  ²⁶ sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

[4:31]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:1]  ²⁸ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²⁹ tn Grk “master” or “lord” (κύριος, kurios).

[2:19]  ³⁰ tn Grk “answered and said to them.”

[2:19]  ³¹ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”