Ibrani 11:20-21

11:20 By faith also Isaac blessed Jacob and Esau concerning the future. 11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ¹ 

Kejadian 27:20-40

27:20 But Isaac asked his son, “How in the world ²  did you find it so quickly, ³  my son?” “Because the Lord your God brought it to me,” ⁴  he replied. ⁵  27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ⁶  my son, and know for certain if you really are my son Esau.” ⁷  27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. ⁸  27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob ⁹  replied. 27:25 Isaac ¹⁰  said, “Bring some of the wild game for me to eat, my son. ¹¹  Then I will bless you.” ¹²  So Jacob ¹³  brought it to him, and he ate it. He also brought him wine, and Isaac ¹⁴  drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob ¹⁵  went over and kissed him. When Isaac caught the scent ¹⁶  of his clothing, he blessed him, saying,

“Yes, ¹⁷  my son smells

like the scent of an open field

which the Lord has blessed.

27:28 May God give you

the dew of the sky ¹⁸ 

and the richness ¹⁹  of the earth,

and plenty of grain and new wine.

27:29 May peoples serve you

and nations bow down to you.

You will be ²⁰  lord ²¹  over your brothers,

and the sons of your mother will bow down to you. ²² 

May those who curse you be cursed,

and those who bless you be blessed.”

27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left ²³  his father’s ²⁴  presence, when his brother Esau returned from the hunt. ²⁵  27:31 He also prepared some tasty food and brought it to his father. Esau ²⁶  said to him, “My father, get up ²⁷  and eat some of your son’s wild game. Then you can bless me.” ²⁸  27:32 His father Isaac asked, ²⁹  “Who are you?” “I am your firstborn son,” ³⁰  he replied, “Esau!” 27:33 Isaac began to shake violently ³¹  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ³²  He will indeed be blessed!”

27:34 When Esau heard ³³  his father’s words, he wailed loudly and bitterly. ³⁴  He said to his father, “Bless me too, my father!” 27:35 But Isaac ³⁵  replied, “Your brother came in here deceitfully and took away ³⁶  your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ³⁷  He has tripped me up ³⁸  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ³⁹  Then Esau wept loudly. ⁴⁰ 

27:39 So his father Isaac said to him,

“Indeed, ⁴¹  your home will be

away from the richness ⁴²  of the earth,

and away from the dew of the sky above.

27:40 You will live by your sword

but you will serve your brother.

When you grow restless,

you will tear off his yoke

from your neck.” ⁴³ 

Kejadian 28:1-4

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ⁴⁴  28:2 Leave immediately ⁴⁵  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God ⁴⁶  bless you! May he make you fruitful and give you a multitude of descendants! ⁴⁷  Then you will become ⁴⁸  a large nation. ⁴⁹  28:4 May he give you and your descendants the blessing he gave to Abraham ⁵⁰  so that you may possess the land ⁵¹  God gave to Abraham, the land where you have been living as a temporary resident.” ⁵² 

Kejadian 47:7-10

47:7 Then Joseph brought in his father Jacob and presented him ⁵³  before Pharaoh. Jacob blessed ⁵⁴  Pharaoh. 47:8 Pharaoh said to Jacob, “How long have you lived?” ⁵⁵  47:9 Jacob said to Pharaoh, “All ⁵⁶  the years of my travels ⁵⁷  are 130. All ⁵⁸  the years of my life have been few and painful; ⁵⁹  the years of my travels are not as long as those of my ancestors.” ⁶⁰  47:10 Then Jacob blessed Pharaoh and went out from his presence. ⁶¹ 

Kejadian 48:15-20

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ⁶² 

all my life long to this day,

48:16 the Angel ⁶³  who has protected me ⁶⁴ 

from all harm –

bless these boys.

May my name be named in them, ⁶⁵ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ⁶⁶  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ⁶⁷  of nations.” 48:20 So he blessed them that day, saying,

“By you ⁶⁸  will Israel bless, ⁶⁹  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ⁷⁰ 

Kejadian 49:28

49:28 These ⁷¹  are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. ⁷² 

Bilangan 6:23-27

6:23 “Tell Aaron and his sons, ‘This is the way ⁷³  you are to bless ⁷⁴  the Israelites. Say ⁷⁵  to them:

6:24 “The Lord bless you ⁷⁶  and protect ⁷⁷  you;

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

and be gracious to you; ⁷⁸ 

6:26 The Lord lift up his countenance upon you ⁷⁹ 

and give you peace.”’

6:27 So they will put my name ⁸⁰  on the Israelites, and I will bless them.”

Ulangan 32:1-2

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ⁸¹ 

as rain drops upon the grass,

and showers upon new growth.

1 Samuel 6:20

6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark ⁸²  go up from here?”

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ⁸³  of the Philistines for seven months, ⁸⁴ 

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ⁸⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ⁸⁶  persecution began ⁸⁷  against the church in Jerusalem, ⁸⁸  and all ⁸⁹  except the apostles were forced to scatter throughout the regions ⁹⁰  of Judea and Samaria. 8:2 Some ⁹¹  devout men buried Stephen and made loud lamentation ⁹²  over him. ⁹³ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁹⁴  the former ⁹⁵  account, ⁹⁶  Theophilus, ⁹⁷  about all that Jesus began to do and teach

Lukas 24:50-51

Jesus’ Departure

24:50 Then ⁹⁸  Jesus ⁹⁹  led them out as far as Bethany, ¹⁰⁰  and lifting up his hands, he blessed them. 24:51 Now ¹⁰¹  during the blessing ¹⁰²  he departed ¹⁰³  and was taken up into heaven. ¹⁰⁴ 

Lukas 24:2

24:2 They ¹⁰⁵  found that the stone had been rolled away from the tomb, ¹⁰⁶ 

Kolose 1:14

1:14 in whom we have redemption, ¹⁰⁷  the forgiveness of sins.

[11:21]  ¹ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[27:20]  ² tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ³ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ⁴ tn Heb “caused to meet before me.”

[27:20]  ⁵ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  ⁶ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ⁷ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[27:23]  ⁸ tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

[27:24]  ⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ¹⁰ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  ¹¹ tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[27:25]  ¹² tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

[27:25]  ¹³ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ¹⁴ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ¹⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ¹⁶ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ¹⁷ tn Heb “see.”

[27:28]  ¹⁸ tn Heb “and from the dew of the sky.”

[27:28]  ¹⁹ tn Heb “and from the fatness.”

[27:29]  ²⁰ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ²¹ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ²² tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[27:30]  ²³ tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.

[27:30]  ²⁴ tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was

[27:30]  ²⁵ tn Heb “and Esau his brother came from his hunt.”

[27:31]  ²⁶ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ²⁷ tn Or “arise” (i.e., sit up).

[27:31]  ²⁸ tn Heb “so that your soul may bless me.”

[27:32]  ²⁹ tn Heb “said.”

[27:32]  ³⁰ tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[27:33]  ³¹ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ³² tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[27:34]  ³³ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ³⁴ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:35]  ³⁵ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  ³⁶ tn Or “took”; “received.”

[27:36]  ³⁷ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ³⁸ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[27:38]  ³⁹ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ⁴⁰ tn Heb “and Esau lifted his voice and wept.”

[27:39]  ⁴¹ tn Heb “look.”

[27:39]  ⁴² tn Heb “from the fatness.”

[27:40]  ⁴³ sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.

[28:1]  ⁴⁴ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ⁴⁵ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  ⁴⁶ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ⁴⁷ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ⁴⁸ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ⁴⁹ tn Heb “an assembly of peoples.”

[28:4]  ⁵⁰ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ⁵¹ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ⁵² tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[47:7]  ⁵³ tn Heb “caused him to stand.”

[47:7]  ⁵⁴ 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.

[47:8]  ⁵⁵ tn Heb “How many are the days of the years of your life?”

[47:9]  ⁵⁶ tn Heb “the days of.”

[47:9]  ⁵⁷ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁵⁸ tn Heb “the days of.”

[47:9]  ⁵⁹ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁶⁰ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[47:10]  ⁶¹ tn Heb “from before Pharaoh.”

[48:15]  ⁶² tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ⁶³ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁶⁴ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁶⁵ tn Or “be recalled through them.”

[48:17]  ⁶⁶ tn Heb “it was bad in his eyes.”

[48:19]  ⁶⁷ tn Heb “fullness.”

[48:20]  ⁶⁸ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

[48:20]  ⁶⁹ tn Or “pronounce a blessing.”

[48:20]  ⁷⁰ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.

[49:28]  ⁷¹ tn Heb “All these.”

[49:28]  ⁷² tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”

[6:23]  ⁷³ tn Or “thus.”

[6:23]  ⁷⁴ tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

[6:23]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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.

[32:2]  ⁸¹ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[6:20]  ⁸² tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.

[6:1]  ⁸³ tn Heb “field.”

[6:1]  ⁸⁴ tc The LXX adds “and their land swarmed with mice.”

[8:1]  ⁸⁵ 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]  ⁸⁶ tn Or “severe.”

[8:1]  ⁸⁷ 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]  ⁸⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁸⁹ 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]  ⁹⁰ tn Or “countryside.”

[8:2]  ⁹¹ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁹² 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]  ⁹³ tn Or “mourned greatly for him.”

[1:1]  ⁹⁴ tn Or “produced,” Grk “made.”

[1:1]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹⁰⁰ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ¹⁰¹ 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]  ¹⁰² tn Grk “while he blessed them.”

[24:51]  ¹⁰³ tn Grk “he departed from them.”

[24:51]  ¹⁰⁴ 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.

[24:2]  ¹⁰⁵ tn Here δέ (de) has not been translated.

[24:2]  ¹⁰⁶ sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

[1:14]  ¹⁰⁷ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.