Kejadian 35:10-11

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ¹  35:11 Then God said to him, “I am the sovereign God. ²  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ³ 

Keluaran 3:6

3:6 He added, “I am the God of your father, ⁴  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁵  at God.

Mazmur 18:1

Psalm 18 ⁶ 

For the music director; by the Lord’s servant David, who sang ⁷  to the Lord the words of this song when ⁸  the Lord rescued him from the power ⁹  of all his enemies, including Saul. ¹⁰ 

18:1 He said: ¹¹ 

“I love ¹²  you, Lord, my source of strength! ¹³ 

Mazmur 18:30

18:30 The one true God acts in a faithful manner; ¹⁴ 

the Lord’s promise ¹⁵  is reliable; ¹⁶ 

he is a shield to all who take shelter ¹⁷  in him.

Mazmur 18:32

18:32 The one true God ¹⁸  gives ¹⁹  me strength; ²⁰ 

he removes ²¹  the obstacles in my way. ²² 

Mazmur 18:34

18:34 He trains my hands for battle; ²³ 

my arms can bend even the strongest bow. ²⁴ 

Mazmur 132:2

132:2 and how he made a vow to the Lord,

and swore an oath to the powerful ruler of Jacob. ²⁵ 

Mazmur 132:5

132:5 until I find a place for the Lord,

a fine dwelling place ²⁶  for the powerful ruler of Jacob.” ²⁷ 

Yesaya 29:24

29:24 Those who stray morally will gain understanding; ²⁸ 

those who complain will acquire insight. ²⁹ 

Yesaya 60:16

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ³⁰ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ³¹  the powerful ruler of Jacob. ³² 

[35:10]  ¹ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[35:11]  ² tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ³ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[3:6]  ⁴ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁵ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[18:1]  ⁶ sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

[18:1]  ⁷ tn Heb “spoke.”

[18:1]  ⁸ tn Heb “in the day,” or “at the time.”

[18:1]  ⁹ tn Heb “hand.”

[18:1]  ¹⁰ tn Heb “and from the hand of Saul.”

[18:1]  ¹¹ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

[18:1]  ¹² tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

[18:1]  ¹³ tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”

[18:30]  ¹⁴ tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

[18:30]  ¹⁵ sn The Lord’s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[18:30]  ¹⁶ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.

[18:30]  ¹⁷ sn Take shelter. See the note on the word “shelter” in v. 2.

[18:32]  ¹⁸ tn Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.

[18:32]  ¹⁹ tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.

[18:32]  ²⁰ tn 2 Sam 22:33 reads, “the God is my strong refuge.”

[18:32]  sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).

[18:32]  ²¹ tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.

[18:32]  ²² tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).

[18:34]  ²³ sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[18:34]  ²⁴ tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.

[18:34]  sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

[132:2]  ²⁵ tn Heb “the powerful [one] of Jacob.”

[132:5]  ²⁶ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ²⁷ tn Heb “the powerful [one] of Jacob.”

[29:24]  ²⁸ tn Heb “and the ones who stray in spirit will know understanding.”

[29:24]  ²⁹ tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

[60:16]  ³⁰ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ³¹ tn Or “redeemer.” See the note at 41:14.

[60:16]  ³² sn See 1:24 and 49:26.