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.
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.
121:7 The Lord will protect you from all harm;
he will protect your life.
6:13 And do not lead us into temptation, 10 but deliver us from the evil one. 11
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
1:24 Now to the one who is able to keep you from falling, 23 and to cause you to stand, rejoicing, 24 without blemish 25 before his glorious presence, 26
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 “presumptuous.”
8 tn Heb “let them not rule over me.”
9 tn Heb “great.”
10 tn Or “into a time of testing.”
11 tc Most
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.
13 tc Most
14 tn Or “that you protect them”; Grk “that you keep them.”
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.
16 tn Or “all people”; Grk “all flesh.”
17 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
18 tn Grk “the one you have.”
19 sn This is a parenthetical note by the author.
20 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
21 tn Grk “and he did not know where it came from.”
22 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
23 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
24 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
25 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
26 tn Or “in the presence of his glory,” “before his glory.”