Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ¹  “but Israel, ²  because you have fought ³  with God and with men and have prevailed.”

Kejadian 43:14

43:14 May the sovereign God ⁴  grant you mercy before the man so that he may release ⁵  your other brother ⁶  and Benjamin! As for me, if I lose my children I lose them.” ⁷ 

Nehemia 1:11

1:11 Please, ⁸  O Lord, listen attentively ⁹  to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect ¹⁰  to your name. Grant your servant success today and show compassion to me ¹¹  in the presence of this man.”

Now ¹²  I was cupbearer for the king.

Mazmur 76:10

76:10 Certainly ¹³  your angry judgment upon men will bring you praise; ¹⁴ 

you reveal your anger in full measure. ¹⁵ 

Amsal 21:1

21:1 The king’s heart ¹⁶  is in the hand ¹⁷  of the Lord like channels of water; ¹⁸ 

he turns it wherever he wants.

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ¹⁹  the Lord. ²⁰ 

Yesaya 27:8

27:8 When you summon her for divorce, you prosecute her; ²¹ 

he drives her away ²²  with his strong wind in the day of the east wind. ²³ 

Kisah Para Rasul 4:26-28

4:26 The kings of the earth stood together, ²⁴ 

and the rulers assembled together,

against the Lord and against his ²⁵  Christ.’ ²⁶ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁷  your holy servant Jesus, whom you anointed, ²⁸  4:28 to do as much as your power ²⁹  and your plan ³⁰  had decided beforehand ³¹  would happen.

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

[32:28]  ¹ 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]  ² 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]  ³ 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).

[43:14]  ⁴ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ⁵ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ⁶ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ⁷ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[1:11]  ⁸ tn The interjection אָנָּא (’anna’) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).

[1:11]  ⁹ tn Heb “let your ear be attentive.”

[1:11]  ¹⁰ tn Heb “fear.”

[1:11]  ¹¹ tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.

[1:11]  ¹² tn The vav (ו) on וַאֲנִי (va’ani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.

[76:10]  ¹³ tn Or “for.”

[76:10]  ¹⁴ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ¹⁵ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[21:1]  ¹⁶ sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.

[21:1]  ¹⁷ sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.

[21:1]  ¹⁸ tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”

[21:1]  sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.

[21:30]  ¹⁹ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ²⁰ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[27:8]  ²¹ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ²² tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ²³ sn The “east wind” here symbolizes violent divine judgment.

[4:26]  ²⁴ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ²⁶ sn A quotation from Ps 2:1-2.

[4:27]  ²⁷ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²⁸ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ²⁹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³⁰ tn Or “purpose,” “will.”

[4:28]  ³¹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.