Kejadian 32:1-2

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ¹  met him. 32:2 When Jacob saw them, he exclaimed, ²  “This is the camp of God!” So he named that place Mahanaim. ³ 

Kejadian 32:2

32:2 When Jacob saw them, he exclaimed, ⁴  “This is the camp of God!” So he named that place Mahanaim. ⁵ 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ⁶  to her authority.

Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ⁷ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁸ 

Yohanes 1:51

1:51 He continued, ⁹  “I tell all of you the solemn truth ¹⁰  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ¹¹ 

Yohanes 1:2

1:2 The Word ¹²  was with God in the beginning.

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ¹⁶  who will inherit salvation?

[32:1]  ¹ sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[32:2]  ² tn Heb “and Jacob said when he saw them.”

[32:2]  ³ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:2]  ⁴ tn Heb “and Jacob said when he saw them.”

[32:2]  ⁵ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[16:9]  ⁶ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[41:10]  ⁷ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ⁸ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[1:51]  ⁹ tn Grk “and he said to him.”

[1:51]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[1:51]  ¹¹ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[1:2]  ¹² tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:14]  ¹⁶ tn Grk “sent for service for the sake of those.”