Yesaya 42:6

42:6 “I, the Lord, officially commission you; ¹ 

I take hold of your hand.

I protect you ²  and make you a covenant mediator for people, ³ 

and a light ⁴  to the nations, ⁵ 

Yesaya 44:5

44:5 One will say, ‘I belong to the Lord,’

and another will use ⁶  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ⁷ 

Yesaya 45:4

45:4 For the sake of my servant Jacob,

Israel, my chosen one,

I call you by name

and give you a title of respect, even though you do not recognize ⁸  me.

Yesaya 49:1

Ideal Israel Delivers the Exiles

49:1 Listen to me, you coastlands! ⁹ 

Pay attention, you people who live far away!

The Lord summoned me from birth; ¹⁰ 

he commissioned me when my mother brought me into the world. ¹¹ 

Keluaran 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ¹²  you by name.”

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ¹³  storm continued to batter us, ¹⁴  we finally abandoned all hope of being saved. ¹⁵ 

Kisah Para Rasul 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ¹⁶  that it will be just as I have been told.

[42:6]  ¹ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ² tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ³ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ⁴ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ⁵ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[44:5]  ⁶ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ⁷ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[45:4]  ⁸ tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”

[49:1]  ⁹ tn Or “islands” (NASB, NIV); NLT “in far-off lands.”

[49:1]  sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.

[49:1]  ¹⁰ tn Heb “called me from the womb.”

[49:1]  ¹¹ tn Heb “from the inner parts of my mother he mentioned my name.”

[33:17]  ¹² tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[27:20]  ¹³ tn Grk “no small storm” = a very great storm.

[27:20]  ¹⁴ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ¹⁵ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:25]  ¹⁶ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”