1:17 the cedars are the beams of our bedroom chamber;
the pines are the rafters of our bedroom.
32:26 Then the man 1 said, “Let me go, for the dawn is breaking.” 2 “I will not let you go,” Jacob replied, 3 “unless you bless me.” 4
68:24 They 5 see your processions, O God –
the processions of my God, my king, who marches along in holy splendor. 6
87:2 The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
1 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
2 tn Heb “dawn has arisen.”
3 tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
4 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
5 tn The subject is probably indefinite, referring to bystanders in general who witness the procession.
6 tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.
7 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
8 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
9 tc Most