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.”
48:1 After these things Joseph was told, 4 “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.
121:7 The Lord will protect you from all harm;
he will protect your life.
6:13 And do not lead us into temptation, 7 but deliver us from the evil one. 8
11:4 and forgive us our sins,
for we also forgive everyone who sins 9 against us.
And do not lead us into temptation.” 10
4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 17
4:1 Now I mean that the heir, as long as he is a minor, 18 is no different from a slave, though he is the owner 19 of everything.
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.
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).
3 tn Or “be recalled through them.”
4 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
5 sn What have you done? Again the
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.
7 tn Or “into a time of testing.”
8 tc Most
9 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.
10 tc Most
11 tn Grk “Having begun”; the participle ἐναρξάμενοι (enarxamenoi) has been translated concessively.
12 tn Or “by the Spirit.”
13 tn The verb ἐπιτελεῖσθε (epiteleisqe) has been translated as a conative present (see ExSyn 534). This is something the Galatians were attempting to do, but could not accomplish successfully.
14 tn Grk “in/by [the] flesh.”
15 tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.
16 tn Grk “by [the] hearing of faith.”
17 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
18 tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
19 tn Grk “master” or “lord” (κύριος, kurios).