Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹  the Most High God,

Creator ²  of heaven and earth. ³ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ⁴  he is a prophet ⁵  and he will pray for you; thus you will live. ⁶  But if you don’t give her back, ⁷  know that you will surely die ⁸  along with all who belong to you.”

Kejadian 47:7

47:7 Then Joseph brought in his father Jacob and presented him ⁹  before Pharaoh. Jacob blessed ¹⁰  Pharaoh.

Kejadian 47:10

47:10 Then Jacob blessed Pharaoh and went out from his presence. ¹¹ 

Bilangan 6:23-27

6:23 “Tell Aaron and his sons, ‘This is the way ¹²  you are to bless ¹³  the Israelites. Say ¹⁴  to them:

6:24 “The Lord bless you ¹⁵  and protect ¹⁶  you;

6:25 The Lord make his face to shine upon you,

and be gracious to you; ¹⁷ 

6:26 The Lord lift up his countenance upon you ¹⁸ 

and give you peace.”’

6:27 So they will put my name ¹⁹  on the Israelites, and I will bless them.”

Yosua 22:6

22:6 Joshua rewarded ²⁰  them and sent them on their way; they returned to their homes. ²¹ 

Yosua 22:2

22:2 and told them: “You have carried out all the instructions of Moses the Lord’s servant, and you have obeyed all I have told you. ²² 

1 Samuel 6:18

6:18 The gold mice corresponded in number to all the Philistine cities of the five leaders, from the fortified cities to hamlet villages, to greater Abel, ²³  where they positioned the ark of the Lord until this very day in the field of Joshua who was from Beth Shemesh.

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ²⁴  of the Philistines for seven months, ²⁵ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²⁶  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁷  persecution began ²⁸  against the church in Jerusalem, ²⁹  and all ³⁰  except the apostles were forced to scatter throughout the regions ³¹  of Judea and Samaria.

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ³²  him.

Saul Begins to Persecute the Church

Now on that day a great ³³  persecution began ³⁴  against the church in Jerusalem, ³⁵  and all ³⁶  except the apostles were forced to scatter throughout the regions ³⁷  of Judea and Samaria. 8:2 Some ³⁸  devout men buried Stephen and made loud lamentation ³⁹  over him. ⁴⁰ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴¹  the former ⁴²  account, ⁴³  Theophilus, ⁴⁴  about all that Jesus began to do and teach

Kisah Para Rasul 1:18-20

1:18 (Now this man Judas ⁴⁵  acquired a field with the reward of his unjust deed, ⁴⁶  and falling headfirst ⁴⁷  he burst open in the middle and all his intestines ⁴⁸  gushed out. 1:19 This ⁴⁹  became known to all who lived in Jerusalem, so that in their own language ⁵⁰  they called that field ⁵¹  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁵²  and let there be no one to live in it,’ ⁵³  and ‘Let another take his position of responsibility.’ ⁵⁴ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵⁵  the former ⁵⁶  account, ⁵⁷  Theophilus, ⁵⁸  about all that Jesus began to do and teach

Lukas 24:50-51

Jesus’ Departure

24:50 Then ⁵⁹  Jesus ⁶⁰  led them out as far as Bethany, ⁶¹  and lifting up his hands, he blessed them. 24:51 Now ⁶²  during the blessing ⁶³  he departed ⁶⁴  and was taken up into heaven. ⁶⁵ 

Ibrani 7:7

7:7 Now without dispute the inferior is blessed by the superior,

[14:19]  ¹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ² tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ³ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[20:7]  ⁴ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ⁵ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ⁶ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ⁷ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁸ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[47:7]  ⁹ tn Heb “caused him to stand.”

[47:7]  ¹⁰ sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.

[47:10]  ¹¹ tn Heb “from before Pharaoh.”

[6:23]  ¹² tn Or “thus.”

[6:23]  ¹³ tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

[6:23]  ¹⁴ tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.

[6:24]  ¹⁵ tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.

[6:24]  ¹⁶ tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.

[6:25]  ¹⁷ tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the Lord to make his face shine on them would mean to be gracious to them. M. Noth rightly calls this image of the shining face “a figure of speech for benevolence and favour” (Numbers [OTL], 59); see, for example, Pss 4:7; 31:17; 44:4; 67:2; 80:4, 8, 20; 119:135; Dan 9:17). The image may have its inspiration in the theophanies. The picture is of divine favor – the beaming face of a parent for his beloved.

[6:26]  ¹⁸ tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.

[6:27]  ¹⁹ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[22:6]  ²⁰ tn Heb “blessed.” However, see v. 8, where rewards are given.

[22:6]  ²¹ tn Heb “and they went to their tents.”

[22:2]  ²² tn Heb “You have kept all which Moses, the Lord’s servant, commanded you, and you have listened to my voice, to all which I commanded you.”

[6:18]  ²³ tc A few Hebrew mss and the LXX read “villages; the large rock…[is witness] until this very day.”

[6:1]  ²⁴ tn Heb “field.”

[6:1]  ²⁵ tc The LXX adds “and their land swarmed with mice.”

[8:1]  ²⁶ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²⁷ tn Or “severe.”

[8:1]  ²⁸ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³⁰ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ³¹ tn Or “countryside.”

[8:1]  ³² tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³³ tn Or “severe.”

[8:1]  ³⁴ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³⁶ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ³⁷ tn Or “countryside.”

[8:2]  ³⁸ tn “Some” is not in the Greek text, but is implied.

[8:2]  ³⁹ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁴⁰ tn Or “mourned greatly for him.”

[1:1]  ⁴¹ tn Or “produced,” Grk “made.”

[1:1]  ⁴² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁴³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:18]  ⁴⁵ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴⁶ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁷ tn Traditionally, “falling headlong.”

[1:18]  ⁴⁸ tn Or “all his bowels.”

[1:19]  ⁴⁹ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁵⁰ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁵¹ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁵² tn Or “uninhabited” or “empty.”

[1:20]  ⁵³ sn A quotation from Ps 69:25.

[1:20]  ⁵⁴ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:1]  ⁵⁵ tn Or “produced,” Grk “made.”

[1:1]  ⁵⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁵⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁵⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[24:50]  ⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ⁶¹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ⁶² tn Grk “And it happened that while.” 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.

[24:51]  ⁶³ tn Grk “while he blessed them.”

[24:51]  ⁶⁴ tn Grk “he departed from them.”

[24:51]  ⁶⁵ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.