Genesis 5:24

5:24 Enoch walked with God, and then he disappeared ¹  because God took ²  him away.

Genesis 5:1

From Adam to Noah

5:1 This is the record ³  of the family line ⁴  of Adam.

When God created humankind, ⁵  he made them ⁶  in the likeness of God.

Genesis 19:4

19:4 Before they could lie down to sleep, ⁷  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ⁸ 

Luke 9:51

Rejection in Samaria

9:51 Now when ⁹  the days drew near ¹⁰  for him to be taken up, ¹¹  Jesus ¹²  set out resolutely ¹³  to go to Jerusalem. ¹⁴ 

Acts 1:9

1:9 After ¹⁵  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Hebrews 11:5

11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Revelation 11:12

11:12 Then ¹⁶  they ¹⁷  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ¹⁸  went up to heaven in a cloud while ¹⁹  their enemies stared at them.

[5:24]  ¹ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ² sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:1]  ³ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁴ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁵ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁶ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[19:4]  ⁷ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ⁸ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[9:51]  ⁹ 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.

[9:51]  ¹⁰ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹¹ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹³ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:9]  ¹⁵ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:12]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ¹⁷ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ¹⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ¹⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.