2 Samuel 15:31

15:31 Now David ¹  had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, ²  “Make the advice of Ahithophel foolish, O Lord!”

Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ³  “but Israel, ⁴  because you have fought ⁵  with God and with men and have prevailed.”

Keluaran 9:16

9:16 But ⁶  for this purpose I have caused you to stand: ⁷  to show you ⁸  my strength, and so that my name may be declared ⁹  in all the earth.

Ulangan 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ¹⁰  God had made him obstinate ¹¹  and stubborn ¹²  so that he might deliver him over to you ¹³  this very day.

Ulangan 2:2

2:2 At this point the Lord said to me,

Ulangan 25:16

25:16 For anyone who acts dishonestly in these ways is abhorrent ¹⁴  to the Lord your God.

Ulangan 25:1

25:1 If controversy arises between people, ¹⁵  they should go to court for judgment. When the judges ¹⁶  hear the case, they shall exonerate ¹⁷  the innocent but condemn ¹⁸  the guilty.

[15:31]  ¹ tc The translation follows 4QSam^a, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).

[15:31]  ² tn Heb “said.”

[32:28]  ³ tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:28]  ⁴ sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ⁵ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[9:16]  ⁶ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ⁷ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ⁸ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁹ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[2:30]  ¹⁰ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ¹¹ tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ¹² tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ¹³ tn Heb “into your hand.”

[25:16]  ¹⁴ tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[25:1]  ¹⁵ tn Heb “men.”

[25:1]  ¹⁶ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ¹⁷ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ¹⁸ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”