Kejadian 48:16

48:16 the Angel ¹  who has protected me ² 

from all harm –

bless these boys.

May my name be named in them, ³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁴  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 4:10

4:10 But the Lord said, “What have you done? ⁵  The voice ⁶  of your brother’s blood is crying out to me from the ground!

Mazmur 19:13

19:13 Moreover, keep me from committing flagrant ⁷  sins;

do not allow such sins to control me. ⁸ 

Then I will be blameless,

and innocent of blatant ⁹  rebellion.

Mazmur 121:7

121:7 The Lord will protect you from all harm;

he will protect your life.

Matius 6:13

6:13 And do not lead us into temptation, ¹⁰  but deliver us from the evil one. ¹¹ 

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹²  against us.

And do not lead us into temptation.” ¹³ 

Yohanes 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ¹⁴  from the evil one. ¹⁵ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹⁶  so that he may give eternal life to everyone you have given him. ¹⁷ 

Titus 1:1-2

Salutation

1:1 From Paul, ¹⁸  a slave ¹⁹  of God and apostle of Jesus Christ, to further the faith ²⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²¹ 

Pengkhotbah 2:9

2:9 So ²²  I was far wealthier ²³  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ²⁴ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁵  and to cause you to stand, rejoicing, ²⁶  without blemish ²⁷  before his glorious presence, ²⁸ 

[48:16]  ¹ 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]  ² 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]  ³ tn Or “be recalled through them.”

[48:1]  ⁴ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[4:10]  ⁵ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ⁶ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[19:13]  ⁷ tn Or “presumptuous.”

[19:13]  ⁸ tn Heb “let them not rule over me.”

[19:13]  ⁹ tn Heb “great.”

[6:13]  ¹⁰ tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ¹¹ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[11:4]  ¹² tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹³ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[17:15]  ¹⁴ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ¹⁵ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[17:2]  ¹⁶ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁷ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[1:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ²¹ tn Grk “before eternal ages.”

[2:9]  ²² tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ²³ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ²⁴ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[1:24]  ²⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁶ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁷ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁸ tn Or “in the presence of his glory,” “before his glory.”