Imamat 5:4-5

5:4 or when a person swears an oath, speaking thoughtlessly ¹  with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths ²  – 5:5 when an individual becomes guilty with regard to one of these things ³  he must confess how he has sinned, ⁴ 

Kejadian 48:16

48:16 the Angel ⁵  who has protected me ⁶ 

from all harm –

bless these boys.

May my name be named in them, ⁷ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Hosea 12:4-5

12:4 He struggled ⁸  with an angel and prevailed;

he wept and begged for his favor.

He found God ⁹  at Bethel, ¹⁰ 

and there he spoke with him! ¹¹ 

12:5 As for the Lord God Almighty,

the Lord is the name by which he is remembered! ¹² 

Maleakhi 2:7

2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ¹³  because he is the messenger of the Lord who rules over all.

Maleakhi 3:1

3:1 “I am about to send my messenger, ¹⁴  who will clear the way before me. Indeed, the Lord ¹⁵  you are seeking will suddenly come to his temple, and the messenger ¹⁶  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Kisah Para Rasul 7:30-35

7:30 “After ¹⁷  forty years had passed, an angel appeared to him in the desert ¹⁸  of Mount Sinai, in the flame of a burning bush. ¹⁹  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ²⁰  the God of Abraham, Isaac, ²¹  and Jacob.’ ²²  Moses began to tremble and did not dare to look more closely. ²³  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ²⁴  7:34 I have certainly seen the suffering ²⁵  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ²⁶  Now ²⁷  come, I will send you to Egypt.’ ²⁸  7:35 This same ²⁹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ³⁰  God sent as both ruler and deliverer ³¹  through the hand of the angel ³²  who appeared to him in the bush.

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ³³ 

Kolose 1:10

1:10 so that you may live ³⁴  worthily of the Lord and please him in all respects ³⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

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,

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ⁴⁰  who will inherit salvation?

[5:4]  ¹ tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”

[5:4]  ² tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).

[5:5]  ³ tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).

[5:5]  sn What all the transgressions in Lev 5:1-4 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures.

[5:5]  ⁴ tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”

[48:16]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “be recalled through them.”

[12:4]  ⁸ tc The MT vocalizes the consonantal text וָיָּשַׂר (vayyasar, vav consecutive + Qal preterite 3rd person masculine singular from שׂוּר, sur, “to see”); however, parallelism with שָׂרַה (sarah, “he contended”) in 12:3 suggested that it be vocalized as ויּשׂר (vav consecutive + Qal preterite 3rd person masculine singular from שׂרה [“to strive, contend”]). The latter is followed by almost all English versions here.

[12:4]  ⁹ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ¹⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ¹¹ tc The Leningrad Codex and the Allepo Codex both read 1st person common plural עִמָּנוּ (’immanu, “with us”). The LXX and Peshitta both reflect an alternate Hebrew Vorlage of 3rd person masculine singular עִמוֹ (’imo, “with him”). The BHS editors suggest emending the MT in favor of the Greek and Syriac. The internal evidence of 12:4-5 favors the 3rd person masculine singular reading. It is likely that the 1st person common plural ־נוּ reading on עִמָּנוּ arose due to a misunderstanding of the 3rd person masculine singular ־נוּ suffix on יִמְצָאֶנּוּ (yimtsa’ennu, “he found him”; Qal imperfect 3rd person masculine singular + 3rd person masculine singular suffix) which was probably misunderstood as the 1st person common plural suffix: “he found us.” Several English versions follow the LXX and Syriac: “there he spoke with him” (RSV, NAB, NEB, NIV, NJPS, TEV). Others follow the MT: “there he spoke with us” (KJV, NASB, CEV). The Hebrew University Old Testament Project, which tends to preserve the MT whenever possible, adopts the MT reading but gives it only a “C” rating. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

[12:5]  ¹² tn Heb “[is] his memorial name” (so ASV); TEV “the name by which he is to be worshipped.”

[2:7]  ¹³ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[3:1]  ¹⁴ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ¹⁵ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ¹⁶ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[7:30]  ¹⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹⁸ tn Or “wilderness.”

[7:30]  ¹⁹ sn An allusion to Exod 3:2.

[7:32]  ²⁰ tn Or “ancestors”; Grk “fathers.”

[7:32]  ²¹ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ²² sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ²³ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ²⁴ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ²⁵ tn Or “mistreatment.”

[7:34]  ²⁶ tn Or “to set them free.”

[7:34]  ²⁷ tn Grk “And now.” 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.

[7:34]  ²⁸ sn A quotation from Exod 3:7-8, 10.

[7:35]  ²⁹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ³⁰ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ³¹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ³² tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:1]  ³³ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[1:10]  ³⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ³⁶ 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]  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.”

[1:14]  ⁴⁰ tn Grk “sent for service for the sake of those.”