Kejadian 48:16
Konteks48:16 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.”
Mazmur 34:8
Konteks34:8 Taste 4 and see that the Lord is good!
How blessed 5 is the one 6 who takes shelter in him! 7
Kisah Para Rasul 12:11
Konteks12:11 When 8 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 9 me from the hand 10 of Herod 11 and from everything the Jewish people 12 were expecting to happen.”
Kisah Para Rasul 12:15
Konteks12:15 But they said to her, “You’ve lost your mind!” 13 But she kept insisting that it was Peter, 14 and they kept saying, 15 “It is his angel!” 16
Ibrani 1:14
Konteks1:14 Are they not all ministering spirits, sent out to serve those 17 who will inherit salvation?
[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.”
[34:8] 4 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 5 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[34:8] 6 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
[34:8] 7 tn “Taking shelter” in the
[12:11] 8 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] 10 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 11 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 12 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:15] 13 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
[12:15] 14 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
[12:15] 15 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
[12:15] 16 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
