Kejadian 48:16

48:16 the Angel ¹  who has protected me ² 

from all harm –

bless these boys.

May my name be named in them, ³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁴  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵  the former ⁶  account, ⁷  Theophilus, ⁸  about all that Jesus began to do and teach

Mazmur 31:5-7

31:5 Into your hand I entrust my life; ⁹ 

you will rescue ¹⁰  me, O Lord, the faithful God.

31:6 I hate those who serve worthless idols, ¹¹ 

but I trust in the Lord.

31:7 I will be happy and rejoice in your faithfulness,

because you notice my pain

and you are aware of how distressed I am. ¹² 

Mazmur 34:6-7

34:6 This oppressed man cried out and the Lord heard;

he saved him ¹³  from all his troubles.

34:7 The Lord’s angel camps around

the Lord’s ¹⁴  loyal followers ¹⁵  and delivers them. ¹⁶ 

Mazmur 34:17

34:17 The godly ¹⁷  cry out and the Lord hears;

he saves them from all their troubles. ¹⁸ 

Mazmur 34:22

34:22 The Lord rescues his servants; ¹⁹ 

all who take shelter in him escape punishment. ²⁰ 

Mazmur 71:23

71:23 My lips will shout for joy! Yes, ²¹  I will sing your praises!

I will praise you when you rescue me! ²² 

Mazmur 103:4

103:4 who delivers ²³  your life from the Pit, ²⁴ 

who crowns you with his loyal love and compassion,

Mazmur 106:10

106:10 He delivered them from the power ²⁵  of the one who hated them,

and rescued ²⁶  them from the power ²⁷  of the enemy.

Mazmur 107:2

107:2 Let those delivered by the Lord speak out, ²⁸ 

those whom he delivered ²⁹  from the power ³⁰  of the enemy,

Mazmur 107:2

107:2 Let those delivered by the Lord speak out, ³¹ 

those whom he delivered ³²  from the power ³³  of the enemy,

Titus 1:1

Salutation

1:1 From Paul, ³⁴  a slave ³⁵  of God and apostle of Jesus Christ, to further the faith ³⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ³⁷  a slave ³⁸  of God and apostle of Jesus Christ, to further the faith ³⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[48:16]  ¹ 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]  ² 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]  ³ tn Or “be recalled through them.”

[48:1]  ⁴ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[1:1]  ⁵ tn Or “produced,” Grk “made.”

[1:1]  ⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[31:5]  ⁹ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ¹⁰ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[31:6]  ¹¹ tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.

[31:7]  ¹² tn Heb “you know the distresses of my life.”

[34:6]  ¹³ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[34:7]  ¹⁴ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[34:7]  ¹⁵ tn Heb “those who fear him.”

[34:7]  ¹⁶ tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.

[34:17]  ¹⁷ tn Heb “they” (i.e., the godly mentioned in v. 15).

[34:17]  ¹⁸ tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).

[34:22]  ¹⁹ tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.

[34:22]  ²⁰ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

[71:23]  ²¹ tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

[71:23]  ²² tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.

[103:4]  ²³ tn Or “redeems.”

[103:4]  ²⁴ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

[106:10]  ²⁵ tn Heb “hand.”

[106:10]  ²⁶ tn Or “redeemed.”

[106:10]  ²⁷ tn Heb “hand.”

[107:2]  ²⁸ tn Or “let the redeemed of the Lord say [so].”

[107:2]  ²⁹ tn Or “redeemed.”

[107:2]  ³⁰ tn Heb “hand.”

[107:2]  ³¹ tn Or “let the redeemed of the Lord say [so].”

[107:2]  ³² tn Or “redeemed.”

[107:2]  ³³ tn Heb “hand.”

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ³⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”