Ulangan 26:18-19
Konteks26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 26:19 Then 1 he will elevate you above all the nations he has made and you will receive praise, fame, and honor. 2 You will 3 be a people holy to the Lord your God, as he has said.
Keluaran 15:16
Konteks15:16 Fear and dread 4 will fall 5 on them;
by the greatness 6 of your arm they will be as still as stone 7
until 8 your people pass by, O Lord,
until the people whom you have bought 9 pass by.
Keluaran 19:5-6
Konteks19:5 And now, if you will diligently listen to me 10 and keep 11 my covenant, then you will be my 12 special possession 13 out of all the nations, for all the earth is mine, 19:6 and you will be to me 14 a kingdom of priests 15 and a holy nation.’ 16 These are the words that you will speak to the Israelites.”
Keluaran 19:1
Konteks19:1 17 In the third month after the Israelites went out 18 from the land of Egypt, on the very day, 19 they came to the Desert of Sinai.
1 Samuel 10:1
Konteks10:1 Then Samuel took a small container of olive oil and poured it on Saul’s 20 head. Samuel 21 kissed him and said, “The Lord has chosen you 22 to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen 23 you as leader over his inheritance. 24
Mazmur 78:71
Konteks78:71 He took him away from following the mother sheep, 25
and made him the shepherd of Jacob, his people,
and of Israel, his chosen nation. 26
Mazmur 135:4
Konteks135:4 Indeed, 27 the Lord has chosen Jacob for himself,
Israel to be his special possession. 28
Yesaya 43:21
Konteks43:21 the people whom I formed for myself,
so they might praise me.” 29
Yeremia 10:16
Konteks10:16 The Lord, who is the inheritance 30 of Jacob’s descendants, 31 is not like them.
He is the one who created everything.
And the people of Israel are those he claims as his own. 32
He is known as the Lord who rules over all.” 33
Yeremia 51:19
Konteks51:19 The Lord, who is the portion of the descendants of Jacob, is not like them.
For he is the one who created everything,
including the people of Israel whom he claims as his own. 34
He is known as the Lord who rules over all. 35
Efesus 1:18
Konteks1:18 – since the eyes of your 36 heart have been enlightened 37 – so that you may know what is the hope of his calling, 38 what is the wealth of his glorious 39 inheritance in the saints,
Efesus 1:1
Konteks1:1 From Paul, 40 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 41 the faithful 42 in Christ Jesus.
Pengkhotbah 2:9-10
Konteks2:9 So 43 I was far wealthier 44 than all my predecessors in Jerusalem,
yet I maintained my objectivity: 45
2:10 I did not restrain myself from getting whatever I wanted; 46
I did not deny myself anything that would bring me pleasure. 47
So all my accomplishments gave me joy; 48
this was my reward for all my effort. 49
[26:19] 1 tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).
[26:19] 2 tn Heb “for praise and for a name and for glory.”
[26:19] 3 tn Heb “and to be.” A new sentence was started here for stylistic reasons.
[15:16] 4 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 5 tn The form is an imperfect.
[15:16] 6 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 7 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 8 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 9 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[19:5] 10 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
[19:5] 11 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
[19:5] 12 tn The lamed preposition expresses possession here: “to me” means “my.”
[19:5] 13 tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
[19:6] 14 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
[19:6] 15 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
[19:6] 16 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
[19:1] 17 sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.
[19:1] 18 tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.
[19:1] 19 tn Heb “on this day.”
[10:1] 20 tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.
[10:1] 21 tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.
[10:1] 22 tn Heb “Is it not that the
[10:1] 23 tn That is, “anointed.”
[10:1] 24 tc The MT reads simply “Is it not that the
[78:71] 25 tn Heb “from after the ewes he brought him.”
[78:71] 26 tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”
[135:4] 28 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
[43:21] 29 tn Heb “[so] they might declare my praise.”
[10:16] 30 tn The words “The
[10:16] sn The phrase the portion of Jacob’s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose “portion” was the
[10:16] 31 tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.
[10:16] 32 tn Heb “And Israel is the tribe of his possession.”
[10:16] 33 tn Heb “Yahweh of armies is his name.”
[10:16] sn For this rendering of the name for God and its significance see 2:19 and the study note there.
[51:19] 34 tn Heb “For he is the former of all [things] and the tribe of his inheritance.” This is the major exception to the verbatim repetition of 10:12-16 in 51:15-19. The word “Israel” appears before “the tribe of his inheritance” in 10:16. It is also found in a number of Hebrew
[51:19] 35 sn With the major exception discussed in the translator’s note on the preceding line vv. 15-19 are a verbatim repetition of 10:12-16 with a few minor variations in spelling. There the passage was at the end of a section in which the
[1:18] 36 tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.
[1:18] tn Grk “the.”
[1:18] 37 tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
[1:18] 38 tn Or “the hope to which he has called you.”
[1:18] sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives – the past (calling), the future (inheritance), and the present (power toward us who believe).
[1:18] 39 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
[1:1] 40 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 41 tc The earliest and most important
[1:1] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:1] 42 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[2:9] 43 tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.
[2:9] 44 tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).
[2:9] 45 tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.
[2:10] 46 tn Heb “all which my eyes asked for, I did not withhold from them.”
[2:10] 47 tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.
[2:10] 48 tn Heb “So my heart was joyful from all my toil.”
[2:10] 49 tn Heb “and this was my portion from all my toil.”