Genesis 48:16

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.”

Genesis 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁴  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Genesis 4:10

4:10 But the Lord said, “What have you done? ⁵  The voice ⁶  of your brother’s blood is crying out to me from the ground!

Psalms 19:13

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.

Psalms 121:7

121:7 The Lord will protect you from all harm;

he will protect your life.

Matthew 6:13

6:13 And do not lead us into temptation, ¹⁰  but deliver us from the evil one. ¹¹ 

Luke 11:4

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 

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ¹⁴  from the evil one. ¹⁵ 

John 17:2

17:2 just as you have given him authority over all humanity, ¹⁶  so that he may give eternal life to everyone you have given him. ¹⁷ 

John 4:18

4:18 for you have had five husbands, and the man you are living with ¹⁸  now is not your husband. This you said truthfully!”

John 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ¹⁹ 

John 2:9

2:9 When ²⁰  the head steward tasted the water that had been turned to wine, not knowing where it came from ²¹  (though the servants who had drawn the water knew), he ²²  called the bridegroom

Jude 1:24

Final Blessing

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 

[48:16]  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.

[48:16]  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).

[48:16]  ³ tn Or “be recalled through them.”

[48:1]  ⁴ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[4:10]  ⁵ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  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.

[19:13]  ⁷ tn Or “presumptuous.”

[19:13]  ⁸ tn Heb “let them not rule over me.”

[19:13]  ⁹ tn Heb “great.”

[6:13]  ¹⁰ tn Or “into a time of testing.”

[6:13]  ¹¹ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[11:4]  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.

[11:4]  ¹³ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[17:15]  ¹⁴ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  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.

[17:2]  ¹⁶ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁷ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[4:18]  ¹⁸ tn Grk “the one you have.”

[4:2]  ¹⁹ sn This is a parenthetical note by the author.

[2:9]  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.

[2:9]  ²¹ tn Grk “and he did not know where it came from.”

[2:9]  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.

[1:24]  ²³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  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.”

[1:24]  ²⁵ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁶ tn Or “in the presence of his glory,” “before his glory.”