Kejadian 18:25

18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ¹  of the whole earth do what is right?” ² 

Kejadian 18:2

18:2 Abraham ³  looked up ⁴  and saw ⁵  three men standing across ⁶  from him. When he saw them ⁷  he ran from the entrance of the tent to meet them and bowed low ⁸  to the ground. ⁹ 

1 Tawarikh 12:6

12:6 Elkanah, Isshiah, Azarel, Joezer, and Jashobeam, who were Korahites,

Nehemia 9:8

9:8 When you perceived that his heart was faithful toward you, you established a ¹⁰  covenant with him to give his descendants ¹¹  the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, ¹²  for you are righteous.

Mazmur 51:6

51:6 Look, ¹³  you desire ¹⁴  integrity in the inner man; ¹⁵ 

you want me to possess wisdom. ¹⁶ 

[18:25]  ¹ tn Or “ruler.”

[18:25]  ² sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[18:2]  ³ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁴ tn Heb “lifted up his eyes.”

[18:2]  ⁵ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ⁶ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ⁷ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ⁸ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ⁹ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[9:8]  ¹⁰ tn Heb “the” (so NAB).

[9:8]  ¹¹ tn Heb “seed.”

[9:8]  ¹² tn Heb “your words.”

[51:6]  ¹³ sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.

[51:6]  ¹⁴ tn The perfect is used in a generalizing sense here.

[51:6]  ¹⁵ tn Heb “in the covered [places],” i.e., in the inner man.

[51:6]  ¹⁶ tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).

[51:6]  sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.