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 

Imamat 9:22-23

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering. 9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

Bilangan 6:23-27

6:23 “Tell Aaron and his sons, ‘This is the way ⁴  you are to bless ⁵  the Israelites. Say ⁶  to them:

6:24 “The Lord bless you ⁷  and protect ⁸  you;

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

and be gracious to you; ⁹ 

6:26 The Lord lift up his countenance upon you ¹⁰ 

and give you peace.”’

6:27 So they will put my name ¹¹  on the Israelites, and I will bless them.”

Yosua 22:6

22:6 Joshua rewarded ¹²  them and sent them on their way; they returned to their homes. ¹³ 

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. ¹⁴ 

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, ¹⁵  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 ¹⁶  of the Philistines for seven months, ¹⁷ 

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ¹⁸  heard that Samaria had accepted the word ¹⁹  of God, they sent ²⁰  Peter and John to them.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²¹  him.

Saul Begins to Persecute the Church

Now on that day a great ²²  persecution began ²³  against the church in Jerusalem, ²⁴  and all ²⁵  except the apostles were forced to scatter throughout the regions ²⁶  of Judea and Samaria.

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ²⁷  and Iconium ²⁸  spoke well ²⁹  of him. ³⁰ 

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ³¹  and Iconium ³²  spoke well ³³  of him. ³⁴ 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ³⁵  seven ³⁶  men who are well-attested, ³⁷  full of the Spirit and of wisdom, whom we may put in charge ³⁸  of this necessary task. ³⁹ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴⁰  the former ⁴¹  account, ⁴²  Theophilus, ⁴³  about all that Jesus began to do and teach

Nehemia 11:2

11:2 The people gave their blessing on all the men who volunteered to settle in Jerusalem.

Mazmur 19:11

19:11 Yes, your servant finds moral guidance there; ⁴⁴ 

those who obey them receive a rich reward. ⁴⁵ 

[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.

[6:23]  ⁴ tn Or “thus.”

[6:23]  ⁵ tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

[6:23]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “blessed.” However, see v. 8, where rewards are given.

[22:6]  ¹³ tn Heb “and they went to their tents.”

[22:2]  ¹⁴ 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]  ¹⁵ tc A few Hebrew mss and the LXX read “villages; the large rock…[is witness] until this very day.”

[6:1]  ¹⁶ tn Heb “field.”

[6:1]  ¹⁷ tc The LXX adds “and their land swarmed with mice.”

[8:14]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ¹⁹ tn Or “message.”

[8:14]  ²⁰ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:1]  ²¹ 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]  ²² tn Or “severe.”

[8:1]  ²³ 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]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁵ 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]  ²⁶ tn Or “countryside.”

[16:2]  ²⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ²⁸ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ²⁹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ³⁰ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:2]  ³¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ³² sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ³³ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ³⁴ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[6:3]  ³⁵ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ³⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ³⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ³⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ³⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[1:1]  ⁴⁰ tn Or “produced,” Grk “made.”

[1:1]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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).

[19:11]  ⁴⁴ tn Heb “moreover your servant is warned by them.”

[19:11]  ⁴⁵ tn Heb “in the keeping of them [there is] a great reward.”