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 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁴  He granted him favor in the sight of the prison warden. ⁵ 

Kejadian 39:1

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ⁶  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ⁷  purchased him from ⁸  the Ishmaelites who had brought him there.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁹  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁰  persecution began ¹¹  against the church in Jerusalem, ¹²  and all ¹³  except the apostles were forced to scatter throughout the regions ¹⁴  of Judea and Samaria.

Ezra 7:27-28

7:27 ¹⁵ Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem! 7:28 He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the Lord my God was on me, and I gathered leaders from Israel to go up with me.

Nehemia 1:11

1:11 Please, ¹⁶  O Lord, listen attentively ¹⁷  to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect ¹⁸  to your name. Grant your servant success today and show compassion to me ¹⁹  in the presence of this man.”

Now ²⁰  I was cupbearer for the king.

Nehemia 2:4

2:4 The king responded, ²¹  “What is it you are seeking?” Then I quickly prayed to the God of heaven

Mazmur 4:3

4:3 Realize that ²²  the Lord shows the godly special favor; ²³ 

the Lord responds ²⁴  when I cry out to him.

Mazmur 106:46

106:46 He caused all their conquerors ²⁵ 

to have pity on them.

Amsal 16:7

16:7 When a person’s ²⁶  ways are pleasing to the Lord, ²⁷ 

he ²⁸  even reconciles his enemies to himself. ²⁹ 

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ³⁰  him ruler over Egypt and over all his household.

[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).

[39:21]  ⁴ tn Heb “and he extended to him loyal love.”

[39:21]  ⁵ tn Or “the chief jailer” (also in the following verses).

[39:1]  ⁶ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ⁷ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ⁸ tn Heb “from the hand of.”

[8:1]  ⁹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁰ tn Or “severe.”

[8:1]  ¹¹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹³ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁴ tn Or “countryside.”

[7:27]  ¹⁵ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.

[1:11]  ¹⁶ tn The interjection אָנָּא (’anna’) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).

[1:11]  ¹⁷ tn Heb “let your ear be attentive.”

[1:11]  ¹⁸ tn Heb “fear.”

[1:11]  ¹⁹ tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.

[1:11]  ²⁰ tn The vav (ו) on וַאֲנִי (va’ani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.

[2:4]  ²¹ tn Heb “said to me.”

[4:3]  ²² tn Heb “and know that.”

[4:3]  ²³ tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ²⁴ tn Heb “hears.”

[106:46]  ²⁵ tn Or “captors.”

[16:7]  ²⁶ tn Heb “ways of a man.”

[16:7]  ²⁷ tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ²⁸ tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ²⁹ tn Heb “even his enemies he makes to be at peace with him.”

[7:10]  ³⁰ tn Or “appointed.” See Gen 41:41-43.