Kejadian 12:3
Konteks12:3 I will bless those who bless you, 1
but the one who treats you lightly 2 I must curse,
and all the families of the earth will bless one another 3 by your name.”
Kejadian 12:1
Konteks12:1 Now the Lord said 4 to Abram, 5
“Go out 6 from your country, your relatives, and your father’s household
to the land that I will show you. 7
Kisah Para Rasul 8:1
Konteks8:1 And Saul agreed completely with killing 8 him.
Now on that day a great 9 persecution began 10 against the church in Jerusalem, 11 and all 12 except the apostles were forced to scatter throughout the regions 13 of Judea and Samaria.
Mazmur 22:27
Konteks22:27 Let all the people of the earth acknowledge the Lord and turn to him! 14
Let all the nations 15 worship you! 16
Yesaya 11:10
Konteks11:10 At that time 17 a root from Jesse 18 will stand like a signal flag for the nations. Nations will look to him for guidance, 19 and his residence will be majestic.
Yesaya 19:23
Konteks19:23 At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together. 20
Yesaya 19:25
Konteks19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, 21 “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, 22 Israel!”
Lukas 2:10-11
Konteks2:10 But the angel said to them, “Do not be afraid! Listen carefully, 23 for I proclaim to you good news 24 that brings great joy to all the people: 2:11 Today 25 your Savior is born in the city 26 of David. 27 He is Christ 28 the Lord.
Lukas 2:32
Konteksfor revelation to the Gentiles,
and for glory 30 to your people Israel.”
Kisah Para Rasul 13:47-48
Konteks13:47 For this 31 is what the Lord has commanded us: ‘I have appointed 32 you to be a light 33 for the Gentiles, to bring salvation 34 to the ends of the earth.’” 35 13:48 When the Gentiles heard this, they began to rejoice 36 and praise 37 the word of the Lord, and all who had been appointed for eternal life 38 believed.
Roma 15:9-13
Konteks15:9 and thus the Gentiles glorify God for his mercy. 39 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 40 15:10 And again it says: “Rejoice, O Gentiles, with his people.” 41 15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” 42 15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 43 15:13 Now may the God of hope fill you with all joy and peace as you believe in him, 44 so that you may abound in hope by the power of the Holy Spirit.
Wahyu 5:9-10
Konteks5:9 They were singing a new song: 45
“You are worthy to take the scroll
and to open its seals
because you were killed, 46
and at the cost of your own blood 47 you have purchased 48 for God
persons 49 from every tribe, language, 50 people, and nation.
5:10 You have appointed 51 them 52 as a kingdom and priests 53 to serve 54 our God, and they will reign 55 on the earth.”
[12:3] 1 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the
[12:3] 2 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic
[12:3] 3 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[12:1] 4 sn The
[12:1] 5 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
[12:1] 6 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 7 sn To the land that I will show you. The call of Abram illustrates the leading of the
[8:1] 8 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] 10 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] 11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 12 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.
[22:27] 14 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 15 tn Heb “families of the nations.”
[22:27] 16 tn Heb “before you.”
[11:10] 17 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:10] 18 sn See the note at v. 1.
[11:10] 19 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[19:23] 20 tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (’et) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.
[19:25] 21 tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.
[19:25] 22 tn Or “my inheritance” (NAB, NASB, NIV).
[2:10] 24 tn Grk “I evangelize to you great joy.”
[2:11] 25 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 26 tn Or “town.” See the note on “city” in v. 4.
[2:11] 27 tn This is another indication of a royal, messianic connection.
[2:11] 28 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[2:32] 29 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 30 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[13:47] 31 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
[13:47] 32 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
[13:47] 33 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
[13:47] 34 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 35 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
[13:48] 36 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 37 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
[13:48] 38 sn Note the contrast to v. 46 in regard to eternal life.
[15:9] 39 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
[15:9] 40 sn A quotation from Ps 18:49.
[15:10] 41 sn A quotation from Deut 32:43.
[15:11] 42 sn A quotation from Ps 117:1.
[15:12] 43 sn A quotation from Isa 11:10.
[15:13] 44 tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).
[5:9] 45 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 46 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 47 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 48 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 49 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 50 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 51 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 52 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 53 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 54 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 55 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.