Bilangan 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ¹ 

Bilangan 22:2

22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²  days, when the disciples were growing in number, ³  a complaint arose on the part of the Greek-speaking Jews ⁴  against the native Hebraic Jews, ⁵  because their widows ⁶  were being overlooked ⁷  in the daily distribution of food. ⁸ 

Yesaya 35:5-6

35:5 Then blind eyes will open,

deaf ears will hear.

35:6 Then the lame will leap like a deer,

the mute tongue will shout for joy;

for water will flow ⁹  in the desert,

streams in the wilderness. ¹⁰ 

Lukas 24:16-31

24:16 (but their eyes were kept ¹¹  from recognizing ¹²  him). ¹³  24:17 Then ¹⁴  he said to them, “What are these matters ¹⁵  you are discussing so intently ¹⁶  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ¹⁷  “Are you the only visitor to Jerusalem who doesn’t know ¹⁸  the things that have happened there ¹⁹  in these days?” 24:19 He ²⁰  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ²¹  who, with his powerful deeds and words, proved to be a prophet ²²  before God and all the people; 24:20 and how our chief priests and rulers handed him over ²³  to be condemned to death, and crucified ²⁴  him. 24:21 But we had hoped ²⁵  that he was the one who was going to redeem ²⁶  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ²⁷  They ²⁸  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁹  who said he was alive. 24:24 Then ³⁰  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³¹  24:25 So ³²  he said to them, “You ³³  foolish people ³⁴  – how slow of heart ³⁵  to believe ³⁶  all that the prophets have spoken! 24:26 Wasn’t ³⁷  it necessary ³⁸  for the Christ ³⁹  to suffer these things and enter into his glory?” 24:27 Then ⁴⁰  beginning with Moses and all the prophets, ⁴¹  he interpreted to them the things written about ⁴²  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁴³  24:29 but they urged him, ⁴⁴  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁴⁵  he went in to stay with them.

24:30 When ⁴⁶  he had taken his place at the table ⁴⁷  with them, he took the bread, blessed and broke it, ⁴⁸  and gave it to them. 24:31 At this point ⁴⁹  their eyes were opened and they recognized ⁵⁰  him. ⁵¹  Then ⁵²  he vanished out of their sight.

[22:31]  ¹ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[6:1]  ² tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ³ tn Grk “were multiplying.”

[6:1]  ⁴ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁵ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁶ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁷ tn Or “neglected.”

[6:1]  ⁸ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[35:6]  ⁹ tn Heb “burst forth” (so NAB); KJV “break out.”

[35:6]  ¹⁰ tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”

[24:16]  ¹¹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹² tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹³ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹⁵ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ¹⁶ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ¹⁷ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹⁸ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹⁹ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²¹ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²² sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ²³ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²⁴ sn See the note on crucify in 23:21.

[24:21]  ²⁵ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁶ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ²⁷ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ²⁸ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ²⁹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³¹ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ³² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³³ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³⁴ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³⁵ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³⁶ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³⁷ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁸ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:27]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁴¹ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁴² tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ⁴³ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ⁴⁴ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ⁴⁶ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁴⁷ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁴⁸ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ⁴⁹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁵⁰ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁵¹ tn This pronoun is somewhat emphatic.

[24:31]  ⁵² tn This translates a καί (kai, “and”) that has clear sequential force.