Genesis 32:26

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 

Genesis 32:2

32:2 When Jacob saw them, he exclaimed, ⁵  “This is the camp of God!” So he named that place Mahanaim. ⁶ 

Genesis 5:11-12

5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel.

Isaiah 45:11

45:11 This is what the Lord says,

the Holy One of Israel, ⁷  the one who formed him,

concerning things to come: ⁸ 

“How dare you question me ⁹  about my children!

How dare you tell me what to do with ¹⁰  the work of my own hands!

John 13:6-8

13:6 Then he came to Simon Peter. Peter ¹¹  said to him, “Lord, are you going to wash ¹²  my feet?” 13:7 Jesus replied, ¹³  “You do not understand ¹⁴  what I am doing now, but you will understand ¹⁵  after these things.” 13:8 Peter said to him, “You will never wash my feet!” ¹⁶  Jesus replied, ¹⁷  “If I do not wash you, you have no share with me.” ¹⁸ 

Acts 9:13

9:13 But Ananias replied, ¹⁹  “Lord, I have heard from many people ²⁰  about this man, how much harm he has done to your saints in Jerusalem,

Acts 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ²¹ 

[32:26]  ¹ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ² tn Heb “dawn has arisen.”

[32:26]  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.

[32:26]  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.

[32:2]  ⁵ tn Heb “and Jacob said when he saw them.”

[32:2]  ⁶ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[45:11]  ⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[45:11]  ⁸ tc The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yotsÿro, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”

[45:11]  ⁹ tn Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.

[45:11]  ¹⁰ tn Heb “Do you command me about…?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.

[13:6]  ¹¹ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ¹² tn Grk “do you wash” or “are you washing.”

[13:7]  ¹³ tn Grk “answered and said to him.”

[13:7]  ¹⁴ tn Grk “You do not know.”

[13:7]  ¹⁵ tn Grk “you will know.”

[13:8]  ¹⁶ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ¹⁷ tn Grk “Jesus answered him.”

[13:8]  ¹⁸ tn Or “you have no part in me.”

[9:13]  ¹⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁰ tn The word “people” is not in the Greek text, but is implied.

[10:14]  ²¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.