Kejadian 32:26

32:26 Then the man ¹  said, “Let me go, for the dawn is breaking.” ²  “I will not let you go,” Jacob replied, ³  “unless you bless me.” ⁴ 

Yudas 1:23

1:23 save ⁵  others by snatching them out of the fire; have mercy ⁶  on others, coupled with a fear of God, ⁷  hating even the clothes stained ⁸  by the flesh. ⁹ 

Yosua 10:12

10:12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel: ¹⁰ 

“O sun, stand still over Gibeon!

O moon, over the Valley of Aijalon!”

Hosea 12:4

12:4 He struggled ¹¹  with an angel and prevailed;

he wept and begged for his favor.

He found God ¹²  at Bethel, ¹³ 

and there he spoke with him! ¹⁴ 

[32:26]  ¹ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ² tn Heb “dawn has arisen.”

[32:26]  ³ tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (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.

[32:26]  ⁴ sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[1:23]  ⁵ tn Grk “and save.”

[1:23]  ⁶ tn Grk “and have mercy.”

[1:23]  ⁷ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ⁸ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁹ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[10:12]  ¹⁰ tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).

[12:4]  ¹¹ 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]  ¹² tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:4]  ¹³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:4]  ¹⁴ 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.