Genesis 19:15-16

19:15 At dawn ¹  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ²  or else you will be destroyed when the city is judged!” ³  19:16 When Lot ⁴  hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. ⁵  They led them away and placed them ⁶  outside the city.

Genesis 32:1-2

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ⁷  met him. 32:2 When Jacob saw them, he exclaimed, ⁸  “This is the camp of God!” So he named that place Mahanaim. ⁹ 

Genesis 32:24

32:24 So Jacob was left alone. Then a man ¹⁰  wrestled ¹¹  with him until daybreak. ¹² 

Acts 11:22

11:22 A report ¹³  about them came to the attention ¹⁴  of the church in Jerusalem, ¹⁵  and they sent Barnabas ¹⁶  to Antioch. ¹⁷ 

Acts 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁸  the word of God. ¹⁹ 

Acts 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁰  from the mountain ²¹  called the Mount of Olives ²²  (which is near Jerusalem, a Sabbath day’s journey ²³  away).

Revelation 5:6

5:6 Then ²⁴  I saw standing in the middle of the throne ²⁵  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ²⁶  He had ²⁷  seven horns and seven eyes, which ²⁸  are the seven ²⁹  spirits of God ³⁰  sent out into all the earth.

[19:15]  ¹ tn Heb “When dawn came up.”

[19:15]  ² tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ³ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[19:16]  ⁴ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[19:16]  ⁵ tn Heb “in the compassion of the Lord to them.”

[19:16]  ⁶ tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).

[32:1]  ⁷ sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[32:2]  ⁸ tn Heb “and Jacob said when he saw them.”

[32:2]  ⁹ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:24]  ¹⁰ sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.

[32:24]  ¹¹ sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.

[32:24]  ¹² tn Heb “until the rising of the dawn.”

[11:22]  ¹³ tn Grk “Word.”

[11:22]  ¹⁴ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹⁶ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:1]  ¹⁸ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁹ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[1:12]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²¹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ²² sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ²³ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[5:6]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²⁵ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²⁶ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ²⁷ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ²⁸ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²⁹ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ³⁰ sn See the note on the phrase the seven spirits of God in Rev 4:5.