Kejadian 32:24-30

32:24 So Jacob was left alone. Then a man ¹  wrestled ²  with him until daybreak. ³  32:25 When the man ⁴  saw that he could not defeat Jacob, ⁵  he struck ⁶  the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

32:26 Then the man ⁷  said, “Let me go, for the dawn is breaking.” ⁸  “I will not let you go,” Jacob replied, ⁹  “unless you bless me.” ¹⁰  32:27 The man asked him, ¹¹  “What is your name?” ¹²  He answered, “Jacob.” 32:28 “No longer will your name be Jacob,” the man told him, ¹³  “but Israel, ¹⁴  because you have fought ¹⁵  with God and with men and have prevailed.”

32:29 Then Jacob asked, “Please tell me your name.” ¹⁶  “Why ¹⁷  do you ask my name?” the man replied. ¹⁸  Then he blessed ¹⁹  Jacob ²⁰  there. 32:30 So Jacob named the place Peniel, ²¹  explaining, ²²  “Certainly ²³  I have seen God face to face ²⁴  and have survived.” ²⁵ 

Kejadian 48:15-16

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ²⁶ 

all my life long to this day,

48:16 the Angel ²⁷  who has protected me ²⁸ 

from all harm –

bless these boys.

May my name be named in them, ²⁹ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Yehezkiel 8:2-6

8:2 As I watched, I noticed ³⁰  a form that appeared to be a man. ³¹  From his waist downward was something like fire, ³²  and from his waist upward something like a brightness, ³³  like an amber glow. ³⁴  8:3 He stretched out the form ³⁵  of a hand and grabbed me by a lock of hair on my head. Then a wind ³⁶  lifted me up between the earth and sky and brought me to Jerusalem ³⁷  by means of divine visions, to the door of the inner gate which faces north where the statue ³⁸  which provokes to jealousy was located. 8:4 Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley.

8:5 He said to me, “Son of man, look up toward ³⁹  the north.” So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance.

8:6 He said to me, “Son of man, do you see what they are doing – the great abominations that the people ⁴⁰  of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!”

Yosua 5:13-15

Israel Conquers Jericho

5:13 When Joshua was near ⁴¹  Jericho, ⁴²  he looked up and saw a man standing in front of him holding a drawn sword. ⁴³  Joshua approached him and asked him, “Are you on our side or allied with our enemies?” ⁴⁴  5:14 He answered, ⁴⁵  “Truly I am the commander of the Lord’s army. ⁴⁶  Now I have arrived!” ⁴⁷  Joshua bowed down with his face to the ground ⁴⁸  and asked, “What does my master want to say to his servant?” 5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

Hosea 12:3-5

Israel Must Return to the God of Jacob

12:3 In the womb he attacked his brother;

in his manly vigor he struggled ⁴⁹  with God.

12:4 He struggled ⁵⁰  with an angel and prevailed;

he wept and begged for his favor.

He found God ⁵¹  at Bethel, ⁵² 

and there he spoke with him! ⁵³ 

12:5 As for the Lord God Almighty,

the Lord is the name by which he is remembered! ⁵⁴ 

Zakharia 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ⁵⁵ 

I will turn my hand against the insignificant ones.

Yohanes 5:18

5:18 For this reason the Jewish leaders ⁵⁶  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Yohanes 5:23

5:23 so that all people ⁵⁷  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 8:58-59

8:58 Jesus said to them, “I tell you the solemn truth, ⁵⁸  before Abraham came into existence, ⁵⁹  I am!” ⁶⁰  8:59 Then they picked up ⁶¹  stones to throw at him, ⁶²  but Jesus hid himself and went out from the temple area. ⁶³ 

Yohanes 10:30

10:30 The Father and I ⁶⁴  are one.” ⁶⁵ 

Yohanes 10:33

10:33 The Jewish leaders ⁶⁶  replied, ⁶⁷  “We are not going to stone you for a good deed ⁶⁸  but for blasphemy, ⁶⁹  because ⁷⁰  you, a man, are claiming to be God.” ⁷¹ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ⁷²  so that you may come to know ⁷³  and understand that I am in the Father and the Father is in me.”

Yohanes 14:9

14:9 Jesus replied, ⁷⁴  “Have I been with you for so long, and you have not known ⁷⁵  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 20:28

20:28 Thomas replied to him, ⁷⁶  “My Lord and my God!” ⁷⁷ 

Wahyu 1:17-18

1:17 When ⁷⁸  I saw him I fell down at his feet as though I were dead, but ⁷⁹  he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I ⁸⁰  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ⁸¹ 

Wahyu 21:6

21:6 He also said to me, “It is done! ⁸²  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁸³  free of charge ⁸⁴  from the spring of the water of life.

[32:24]  ¹ sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.

[32:24]  ² sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.

[32:24]  ³ tn Heb “until the rising of the dawn.”

[32:25]  ⁴ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:25]  ⁵ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:25]  ⁶ tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.

[32:26]  ⁷ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ⁸ tn Heb “dawn has arisen.”

[32:26]  ⁹ tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:26]  ¹⁰ sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[32:27]  ¹¹ tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.

[32:27]  ¹² sn What is your name? The question is rhetorical, since the Lord obviously knew Jacob’s identity. But since the Lord is going to change Jacob’s name, this question is designed to bring focus Jacob’s attention on all that his name had come to signify.

[32:28]  ¹³ tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:28]  ¹⁴ sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ¹⁵ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[32:29]  ¹⁶ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

[32:29]  ¹⁷ tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

[32:29]  ¹⁸ tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:29]  ¹⁹ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

[32:29]  ²⁰ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:30]  ²¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ²² tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ²³ tn Or “because.”

[32:30]  ²⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ²⁵ tn Heb “and my soul [= life] has been preserved.”

[32:30]  sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

[48:15]  ²⁶ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ²⁷ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ²⁸ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ²⁹ tn Or “be recalled through them.”

[8:2]  ³⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).

[8:2]  ³¹ tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.

[8:2]  ³² tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.

[8:2]  ³³ tc The LXX omits “like a brightness.”

[8:2]  ³⁴ tn See Ezek 1:4.

[8:3]  ³⁵ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  ³⁶ tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  ³⁷ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  ³⁸ tn Or “image.”

[8:5]  ³⁹ tn Heb “lift your eyes (to) the way of.”

[8:6]  ⁴⁰ tn Heb “house.”

[5:13]  ⁴¹ tn Heb “in.”

[5:13]  ⁴² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[5:13]  ⁴³ tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).

[5:13]  ⁴⁴ tn Heb “Are you for us or for our enemies?”

[5:14]  ⁴⁵ tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, lo’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.

[5:14]  ⁴⁶ sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.

[5:14]  ⁴⁷ sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.

[5:14]  ⁴⁸ tn Heb “Joshua fell on his face to the ground and bowed down.”

[12:3]  ⁴⁹ tn The verb שָׂרָה (sarah) means “to strive, contend” (HALOT 1354 s.v. שׂרה) or “persevere, persist” (BDB 975 s.v. שָׂרָה; see Gen 32:29). Almost all English versions render the verb here in terms of the former: NAB, NASB “contended”; NRSV “strove”; TEV, CEV “fought against.”

[12:4]  ⁵⁰ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

[12:4]  ⁵¹ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ⁵² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ⁵³ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[12:5]  ⁵⁴ tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”

[13:7]  ⁵⁵ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[5:18]  ⁵⁶ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:23]  ⁵⁷ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[8:58]  ⁵⁸ tn Grk “Truly, truly, I say to you.”

[8:58]  ⁵⁹ tn Grk “before Abraham was.”

[8:58]  ⁶⁰ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[8:59]  ⁶¹ tn Grk “they took up.”

[8:59]  ⁶² sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁶³ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[10:30]  ⁶⁴ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁶⁵ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[10:33]  ⁶⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁶⁷ tn Grk “answered him.”

[10:33]  ⁶⁸ tn Or “good work.”

[10:33]  ⁶⁹ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁷⁰ tn Grk “and because.”

[10:33]  ⁷¹ tn Grk “you, a man, make yourself to be God.”

[10:38]  ⁷² tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ⁷³ tn Or “so that you may learn.”

[14:9]  ⁷⁴ tn Grk “Jesus said to him.”

[14:9]  ⁷⁵ tn Or “recognized.”

[20:28]  ⁷⁶ tn Grk “answered and said to him.”

[20:28]  ⁷⁷ sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

[1:17]  ⁷⁸ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁷⁹ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:18]  ⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁸¹ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[21:6]  ⁸² tn Or “It has happened.”

[21:6]  ⁸³ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ⁸⁴ tn Or “as a free gift” (see L&N 57.85).