Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ¹  “but Israel, ²  because you have fought ³  with God and with men and have prevailed.”

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ⁴ 

Kejadian 35:2

35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. ⁵  Purify yourselves and change your clothes. ⁶ 

Kisah Para Rasul 17:34

17:34 But some people ⁷  joined him ⁸  and believed. Among them ⁹  were Dionysius, who was a member of the Areopagus, ¹⁰  a woman ¹¹  named Damaris, and others with them.

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹²  “Look, a true Israelite in whom there is no deceit!” ¹³ 

Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹⁴  and boast of your relationship to God ¹⁵ 

Roma 2:28-29

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹⁶  by the Spirit ¹⁷  and not by the written code. ¹⁸  This person’s ¹⁹  praise is not from people but from God.

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ²⁰ 

Roma 9:8

9:8 This means ²¹  it is not the children of the flesh ²²  who are the children of God; rather, the children of promise are counted as descendants.

Wahyu 2:9

2:9 ‘I know the distress you are suffering ²³  and your poverty (but you are rich). I also know ²⁴  the slander against you ²⁵  by those who call themselves Jews and really are not, but are a synagogue ²⁶  of Satan.

Wahyu 3:9

3:9 Listen! ²⁷  I am going to make those people from the synagogue ²⁸  of Satan – who say they are Jews yet ²⁹  are not, but are lying – Look, I will make ³⁰  them come and bow down ³¹  at your feet and acknowledge ³²  that I have loved you.

[32:28]  ¹ 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]  ² 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]  ³ 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).

[35:10]  ⁴ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[35:2]  ⁵ tn Heb “which are in your midst.”

[35:2]  ⁶ sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[17:34]  ⁷ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁸ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁹ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹⁰ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹¹ tn Grk “and a woman”; but this 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.

[1:47]  ¹² tn Grk “said about him.”

[1:47]  ¹³ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[2:17]  ¹⁴ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ¹⁵ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:29]  ¹⁶ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ¹⁷ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ¹⁸ tn Grk “letter.”

[2:29]  ¹⁹ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[9:6]  ²⁰ tn Grk “For not all those who are from Israel are Israel.”

[9:8]  ²¹ tn Grk “That is,” or “That is to say.”

[9:8]  ²² tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[2:9]  ²³ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ²⁴ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ²⁵ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ²⁶ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[3:9]  ²⁷ tn Grk “behold” (L&N 91.13).

[3:9]  ²⁸ sn See the note on synagogue in 2:9.

[3:9]  ²⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁰ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³¹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³² tn Or “and know,” “and recognize.”