Genesis 32:25

32:25 When the man ¹  saw that he could not defeat Jacob, ²  he struck ³  the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

Genesis 32:31

32:31 The sun rose ⁴  over him as he crossed over Penuel, ⁵  but ⁶  he was limping because of his hip.

Genesis 32:2

32:2 When Jacob saw them, he exclaimed, ⁷  “This is the camp of God!” So he named that place Mahanaim. ⁸ 

Colossians 1:7

1:7 You learned the gospel ⁹  from Epaphras, our dear fellow slave ¹⁰  – a ¹¹  faithful minister of Christ on our ¹²  behalf –

[32:25]  ¹ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:25]  ² tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:25]  ³ tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.

[32:31]  ⁴ tn Heb “shone.”

[32:31]  ⁵ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ⁶ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[32:2]  ⁷ tn Heb “and Jacob said when he saw them.”

[32:2]  ⁸ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[1:7]  ⁹ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁰ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹¹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹² tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.