Kejadian 46:28

46:28 Jacob ¹  sent Judah before him to Joseph to accompany him to Goshen. ²  So they came to the land of Goshen.

Bilangan 24:1-2

Balaam Prophesies Yet Again

24:1 ³ When Balaam saw that it pleased the Lord to bless Israel, ⁴  he did not go as at the other times ⁵  to seek for omens, ⁶  but he set his face ⁷  toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ⁸  and the Spirit of God came upon him.

Kisah Para Rasul 12:17

12:17 He motioned to them ⁹  with his hand to be quiet and then related ¹⁰  how the Lord had brought ¹¹  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹² 

Yeremia 50:5

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ¹³  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ¹⁴ 

Lukas 9:51-53

Rejection in Samaria

9:51 Now when ¹⁵  the days drew near ¹⁶  for him to be taken up, ¹⁷  Jesus ¹⁸  set out resolutely ¹⁹  to go to Jerusalem. ²⁰  9:52 He ²¹  sent messengers on ahead of him. ²²  As they went along, ²³  they entered a Samaritan village to make things ready in advance ²⁴  for him, 9:53 but the villagers ²⁵  refused to welcome ²⁶  him, because he was determined to go to Jerusalem. ²⁷ 

[46:28]  ¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ² tn Heb “to direct before him to Goshen.”

[24:1]  ³ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ⁴ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ⁵ tn Heb “as time after time.”

[24:1]  ⁶ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ⁷ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[24:2]  ⁸ tn Heb “living according to their tribes.”

[12:17]  ⁹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹⁰ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹¹ tn Or “led.”

[12:17]  ¹² sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[50:5]  ¹³ tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).

[50:5]  ¹⁴ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[9:51]  ¹⁵ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ¹⁶ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹⁷ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁹ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ²² tn Grk “sent messengers before his face,” an idiom.

[9:52]  ²³ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ²⁴ tn Or “to prepare (things) for him.”

[9:53]  ²⁵ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ²⁶ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ²⁷ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.