Kejadian 16:13-14

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ¹  for she said, “Here I have seen one who sees me!” ²  16:14 That is why the well was called ³  Beer Lahai Roi. ⁴  (It is located ⁵  between Kadesh and Bered.)

Kejadian 28:19

28:19 He called that place Bethel, ⁶  although the former name of the town was Luz.

Kejadian 32:30

32:30 So Jacob named the place Peniel, ⁷  explaining, ⁸  “Certainly ⁹  I have seen God face to face ¹⁰  and have survived.” ¹¹ 

Keluaran 17:15

17:15 Moses built an altar, and he called it “The Lord is my Banner,” ¹² 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹³  and to cause you to stand, rejoicing, ¹⁴  without blemish ¹⁵  before his glorious presence, ¹⁶ 

Yudas 1:1

Salutation

1:1 From Jude, ¹⁷  a slave ¹⁸  of Jesus Christ and brother of James, ¹⁹  to those who are called, wrapped in the love of ²⁰  God the Father and kept for ²¹  Jesus Christ.

1 Samuel 7:12

7:12 Samuel took a stone and placed it between Mizpah and Shen. ²²  He named it Ebenezer, ²³  saying, “Up to here the Lord has helped us.”

Yehezkiel 48:35

48:35 The circumference of the city will be six miles. ²⁴  The name of the city from that day forward will be: ‘The Lord Is There.’” ²⁵ 

[16:13]  ¹ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ² tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[16:14]  ³ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ⁴ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ⁵ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[28:19]  ⁶ tn The name Bethel means “house of God” in Hebrew (see v. 17).

[28:19]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[32:30]  ⁷ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ⁸ tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ⁹ tn Or “because.”

[32:30]  ¹⁰ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ¹¹ tn Heb “and my soul [= life] has been preserved.”

[32:30]  sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

[17:15]  ¹² sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar – God gave them the victory.

[1:24]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ¹⁶ tn Or “in the presence of his glory,” “before his glory.”

[1:1]  ¹⁷ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  ¹⁹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁰ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²¹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[7:12]  ²² tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ²³ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[48:35]  ²⁴ tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).

[48:35]  ²⁵ sn See Rev 21:12-21.