Discovery BoxGenesis 48:14-16
Context48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. 1 Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.
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 2
all my life long to this day,
48:16 the Angel 3 who has protected me 4
from all harm –
bless these boys.
May my name be named in them, 5
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
Deuteronomy 28:3
Context28:3 You will be blessed in the city and blessed in the field. 6
Isaiah 40:11
Context40:11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart; 7
he leads the ewes along.
Luke 2:28-34
Context2:28 Simeon 8 took him in his arms and blessed God, saying, 9
2:29 “Now, according to your word, 10 Sovereign Lord, 11 permit 12 your servant 13 to depart 14 in peace.
2:30 For my eyes have seen your salvation 15
2:31 that you have prepared in the presence of all peoples: 16
for revelation to the Gentiles,
and for glory 18 to your people Israel.”
2:33 So 19 the child’s 20 father 21 and mother were amazed 22 at what was said about him. 2:34 Then 23 Simeon blessed them and said to his mother Mary, “Listen carefully: 24 This child 25 is destined to be the cause of the falling and rising 26 of many in Israel and to be a sign that will be rejected. 27
Luke 24:50-51
Context24:50 Then 28 Jesus 29 led them out as far as Bethany, 30 and lifting up his hands, he blessed them. 24:51 Now 31 during the blessing 32 he departed 33 and was taken up into heaven. 34
John 21:15-17
Context21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, 35 do you love me more than these do?” 36 He replied, 37 “Yes, Lord, you know I love you.” 38 Jesus 39 told him, “Feed my lambs.” 21:16 Jesus 40 said 41 a second time, “Simon, son of John, do you love me?” He replied, 42 “Yes, Lord, you know I love you.” Jesus 43 told him, “Shepherd my sheep.” 21:17 Jesus 44 said 45 a third time, “Simon, son of John, do you love me?” Peter was distressed 46 that Jesus 47 asked 48 him a third time, “Do you love me?” and said, 49 “Lord, you know everything. You know that I love you.” Jesus 50 replied, 51 “Feed my sheep.
[48:14] 1 tn The disjunctive clause is circumstantial-concessive here.
[48:15] 2 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
[48:16] 3 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] 4 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] 5 tn Or “be recalled through them.”
[28:3] 6 tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.
[40:11] 7 tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
[2:28] 8 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 9 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 10 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 11 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 12 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 13 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] 14 tn Grk “now release your servant.”
[2:30] 15 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 16 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 17 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] 18 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 19 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 20 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 21 tc Most
[2:33] 22 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 25 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 26 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 27 tn Grk “and for a sign of contradiction.”
[24:50] 28 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:50] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:50] 30 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
[24:51] 31 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] 32 tn Grk “while he blessed them.”
[24:51] 33 tn Grk “he departed from them.”
[24:51] 34 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, 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.
[21:15] 35 tc The majority of
[21:15] 36 tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.
[21:15] 37 tn Grk “He said to him.”
[21:15] 38 tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.
[21:15] 39 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 40 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 41 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
[21:16] 42 tn Grk “He said to him.”
[21:16] 43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 44 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 45 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 47 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 49 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 50 tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë13 Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W Ë1 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA27 includes the words in brackets, indicating some doubts as to their authenticity.
