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(0.11) (Psa 39:12)

tn The Hebrew terms גֵּר (ger, “resident foreigner”) and תּוֹשָׁב (toshav, “resident/dweller”) have similar meanings. They are not used here with the technical distinctions of most references in Mosaic Law. Ps 39:12 takes up this language from Lev 25:23 where the terms emphasize that Israel would be a guest on God’s land. They were attached to the Lord’s household; they did not own the land. The Psalmist identifies himself with this privileged yet dependent position. Abraham also refers to himself by these terms in Gen 23:4.

(0.11) (Exo 6:4)

tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land—Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

(0.11) (Num 14:22)

tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

(0.11) (Heb 6:15)

tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

(0.11) (Gal 3:14)

tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

(0.11) (Rom 4:22)

tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Rom 4:23)

tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Rom 4:18)

tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Act 7:8)

tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Act 7:5)

tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Luk 16:22)

tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

(0.11) (Isa 51:1)

sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

(0.11) (Gen 23:3)

tn Heb “And Abraham arose from upon the face of his dead.”

(0.11) (Gen 22:3)

tn Heb “Abraham rose up early in the morning and saddled his donkey.”

(0.11) (Gen 22:1)

tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Gen 21:33)

tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Gen 21:30)

sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

(0.11) (Gen 21:14)

tn Heb “and Abraham rose up early in the morning and he took.”

(0.11) (Gen 18:31)

tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

(0.11) (Gen 18:32)

tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.



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