Maleakhi 1:6

The Sacrilege of Priestly Service

1:6 “A son naturally honors his father and a slave respects ¹  his master. If I am your ²  father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’

Yosua 24:3

24:3 but I took your father Abraham from beyond the Euphrates ³  and brought him into ⁴  the entire land of Canaan. I made his descendants numerous; I gave him Isaac,

Yesaya 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ⁵ 

When I summoned him, he was a lone individual, ⁶ 

but I blessed him ⁷  and gave him numerous descendants. ⁸ 

Yesaya 63:16

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ⁹ 

Yesaya 64:8

64:8 Yet, ¹⁰  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ¹¹ 

Yehezkiel 33:24

33:24 “Son of man, the ones living in these ruins in the land of Israel are saying, ‘Abraham was only one man, yet he possessed the land, but we are many; surely the land has been given to us for a possession.’ ¹² 

Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Lukas 1:73

1:73 the oath ¹³  that he swore to our ancestor ¹⁴  Abraham.

This oath grants ¹⁵ 

Lukas 3:8

3:8 Therefore produce ¹⁶  fruit ¹⁷  that proves your repentance, and don’t begin to say ¹⁸  to yourselves, ‘We have Abraham as our father.’ ¹⁹  For I tell you that God can raise up children for Abraham from these stones! ²⁰ 

Yohanes 8:39

8:39 They answered him, ²¹  “Abraham is our father!” ²²  Jesus replied, ²³  “If you are ²⁴  Abraham’s children, you would be doing ²⁵  the deeds of Abraham.

Yohanes 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ²⁶  And the prophets died too! Who do you claim to be?”

Yohanes 8:56

8:56 Your father Abraham was overjoyed ²⁷  to see my day, and he saw it and was glad.” ²⁸ 

Kisah Para Rasul 7:2

7:2 So he replied, ²⁹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ³⁰  Abraham when he was in Mesopotamia, before he settled in Haran,

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ³¹  has discovered regarding this matter? ³² 

Roma 9:10

9:10 Not only that, but when Rebekah had conceived children by one man, ³³  our ancestor Isaac –

Roma 9:1

Israel’s Rejection Considered

9:1 ³⁴ I am telling the truth in Christ (I am not lying!), for my conscience assures me ³⁵  in the Holy Spirit –

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ³⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁷  among you from the first day you heard it and understood the grace of God in truth.

Efesus 4:6

4:6 one God and Father of all, who is over all and through all and in all.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ³⁸  our earthly fathers ³⁹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁴⁰ 

[1:6]  ¹ tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).

[1:6]  ² tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).

[24:3]  ³ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:3]  ⁴ tn Or “through.”

[51:2]  ⁵ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ⁶ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ⁷ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ⁸ tn Heb “and I made him numerous.”

[63:16]  ⁹ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

[64:8]  ¹⁰ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ¹¹ tn Heb “the work of your hand.”

[33:24]  ¹² sn Outside of its seven occurrences in Ezekiel the term translated “possession” appears only in Exod 6:8 and Deut 33:4.

[1:73]  ¹³ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ¹⁴ tn Or “forefather”; Grk “father.”

[1:73]  ¹⁵ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[3:8]  ¹⁶ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁷ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹⁸ tn In other words, “do not even begin to think this.”

[3:8]  ¹⁹ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ²⁰ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[8:39]  ²¹ tn Grk “They answered and said to him.”

[8:39]  ²² tn Or “Our father is Abraham.”

[8:39]  ²³ tn Grk “Jesus said to them.”

[8:39]  ²⁴ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ²⁵ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:53]  ²⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[8:56]  ²⁷ tn Or “rejoiced greatly.”

[8:56]  ²⁸ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[7:2]  ²⁹ tn Grk “said.”

[7:2]  ³⁰ tn Or “ancestor”; Grk “father.”

[4:1]  ³¹ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ³² tn Grk “has found?”

[9:10]  ³³ tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.

[9:1]  ³⁴ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ³⁵ tn Or “my conscience bears witness to me.”

[1:6]  ³⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[12:9]  ³⁸ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ³⁹ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁴⁰ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).