Kejadian 22:11-17
Konteks22:11 But the Lord’s angel 1 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 2 the angel said. 3 “Do not do anything to him, for now I know 4 that you fear 5 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 6 and saw 7 behind him 8 a ram caught in the bushes by its horns. So he 9 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 10 It is said to this day, 11 “In the mountain of the Lord provision will be made.” 12
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 13 decrees the Lord, 14 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 15 and I will greatly multiply 16 your descendants 17 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 18 of the strongholds 19 of their enemies.
Kejadian 48:16
Konteks48:16 the Angel 20 who has protected me 21
from all harm –
bless these boys.
May my name be named in them, 22
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
Keluaran 14:19
Konteks14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar 23 of cloud moved from before them and stood behind them.
Keluaran 23:20-21
Konteks23:20 24 “I am going to send 25 an angel 26 before you to protect you as you journey 27 and to bring you into the place that I have prepared. 28 23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name 29 is in him.
Keluaran 33:14
Konteks33:14 And the Lord 30 said, “My presence 31 will go with you, 32 and I will give you rest.” 33
Hosea 1:7
Konteks1:7 But I will have pity on the nation 34 of Judah. 35 I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, 36 by chariot horses, or by chariots.” 37
Hosea 12:3-5
Konteks12:3 In the womb he attacked his brother;
in his manly vigor he struggled 38 with God.
12:4 He struggled 39 with an angel and prevailed;
he wept and begged for his favor.
and there he spoke with him! 42
12:5 As for the Lord God Almighty,
the Lord is the name by which he is remembered! 43
Maleakhi 3:1
Konteks3:1 “I am about to send my messenger, 44 who will clear the way before me. Indeed, the Lord 45 you are seeking will suddenly come to his temple, and the messenger 46 of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.
Kisah Para Rasul 7:30-32
Konteks7:30 “After 47 forty years had passed, an angel appeared to him in the desert 48 of Mount Sinai, in the flame of a burning bush. 49 7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, 50 the God of Abraham, Isaac, 51 and Jacob.’ 52 Moses began to tremble and did not dare to look more closely. 53
Kisah Para Rasul 7:34-35
Konteks7:34 I have certainly seen the suffering 54 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 55 Now 56 come, I will send you to Egypt.’ 57 7:35 This same 58 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 59 God sent as both ruler and deliverer 60 through the hand of the angel 61 who appeared to him in the bush.
Kisah Para Rasul 7:38
Konteks7:38 This is the man who was in the congregation 62 in the wilderness 63 with the angel who spoke to him at Mount Sinai, and with our ancestors, 64 and he 65 received living oracles 66 to give to you. 67
Kisah Para Rasul 12:11
Konteks12:11 When 68 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 69 me from the hand 70 of Herod 71 and from everything the Jewish people 72 were expecting to happen.”
Kisah Para Rasul 12:1
Konteks12:1 About that time King Herod 73 laid hands on 74 some from the church to harm them. 75
Kolose 1:9
Konteks1:9 For this reason we also, from the day we heard about you, 76 have not ceased praying for you and asking God 77 to fill 78 you with the knowledge of his will in all spiritual wisdom and understanding,
[22:11] 1 sn Heb “the messenger of the
[22:12] 2 tn Heb “Do not extend your hand toward the boy.”
[22:12] 3 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 4 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 5 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 6 tn Heb “lifted his eyes.”
[22:13] 7 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
[22:13] 8 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 9 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 10 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
[22:14] 11 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
[22:14] 12 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
[22:16] 13 tn Heb “By myself I swear.”
[22:16] 14 tn Heb “the oracle of the
[22:17] 15 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 16 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] sn I will greatly multiply. The
[22:17] 17 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 19 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[48:16] 20 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] 21 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] 22 tn Or “be recalled through them.”
[14:19] 23 sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.
[23:20] 24 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
[23:20] 25 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
[23:20] 26 sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.
[23:20] 27 tn Heb “protect you in the way.”
[23:20] 28 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
[23:21] 29 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
[33:14] 30 tn Heb “and he said”; the referent (the
[33:14] 31 sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.
[33:14] 32 tn The phrase “with you” is not in the Hebrew text, but is implied.
[33:14] 33 sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.
[1:7] 34 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
[1:7] 35 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).
[1:7] 36 tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”
[1:7] 37 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
[12:3] 38 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] 39 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] 40 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[12:4] 41 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[12:4] 42 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] 43 tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”
[3:1] 44 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
[3:1] 45 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
[3:1] 46 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.
[7:30] 47 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
[7:30] 49 sn An allusion to Exod 3:2.
[7:32] 50 tn Or “ancestors”; Grk “fathers.”
[7:32] 51 tn Grk “and Isaac,” 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.
[7:32] 52 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 53 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:34] 54 tn Or “mistreatment.”
[7:34] 55 tn Or “to set them free.”
[7:34] 56 tn Grk “And now.” 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.
[7:34] 57 sn A quotation from Exod 3:7-8, 10.
[7:35] 58 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 59 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 60 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 61 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[7:38] 62 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
[7:38] 64 tn Or “forefathers”; Grk “fathers.”
[7:38] 65 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
[7:38] 66 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 67 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
[12:11] 68 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.
[12:11] 70 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 71 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 72 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:1] 73 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 74 tn Or “King Herod had some from the church arrested.”
[12:1] 75 tn Or “to cause them injury.”
[1:9] 76 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 77 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 78 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
