Genesis 32:1-2

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ¹  met him. 32:2 When Jacob saw them, he exclaimed, ²  “This is the camp of God!” So he named that place Mahanaim. ³ 

Genesis 32:2

32:2 When Jacob saw them, he exclaimed, ⁴  “This is the camp of God!” So he named that place Mahanaim. ⁵ 

Genesis 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ⁶  to her authority.

Isaiah 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ⁷ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁸ 

John 1:51

1:51 He continued, ⁹  “I tell all of you the solemn truth ¹⁰  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ¹¹ 

John 1:2

1:2 The Word ¹²  was with God in the beginning.

John 4:16-17

4:16 He ¹³  said to her, “Go call your husband and come back here.” ¹⁴  4:17 The woman replied, ¹⁵  “I have no husband.” Jesus said to her, “Right you are when you said, ¹⁶  ‘I have no husband,’ ¹⁷ 

Hebrews 1:14

1:14 Are they not all ministering spirits, sent out to serve those ¹⁸  who will inherit salvation?

[32:1]  ¹ 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]  ² tn Heb “and Jacob said when he saw them.”

[32:2]  ³ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:2]  ⁴ tn Heb “and Jacob said when he saw them.”

[32:2]  ⁵ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[16:9]  ⁶ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[41:10]  ⁷ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ⁸ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[1:51]  ⁹ tn Grk “and he said to him.”

[1:51]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[1:51]  ¹¹ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[1:2]  ¹² tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[4:16]  ¹³ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ¹⁴ tn Grk “come here” (“back” is implied).

[4:17]  ¹⁵ tn Grk “answered and said to him.”

[4:17]  ¹⁶ tn Grk “Well have you said.”

[4:17]  ¹⁷ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[1:14]  ¹⁸ tn Grk “sent for service for the sake of those.”