Genesis 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ¹  and lead you up from this land to the land he swore on oath to give ²  to Abraham, Isaac, and Jacob.”

Genesis 50:1

The Burials of Jacob and Joseph

50:1 Then Joseph hugged his father’s face. ³  He wept over him and kissed him.

Genesis 2:2-4

2:2 By ⁴  the seventh day God finished the work that he had been doing, ⁵  and he ceased ⁶  on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy ⁷  because on it he ceased all the work that he ⁸  had been doing in creation. ⁹ 

The Creation of Man and Woman

2:4 This is the account ¹⁰  of the heavens and

the earth ¹¹  when they were created – when the Lord God ¹²  made the earth and heavens. ¹³ 

Psalms 146:3-4

146:3 Do not trust in princes,

or in human beings, who cannot deliver! ¹⁴ 

146:4 Their life’s breath departs, they return to the ground;

on that day their plans die. ¹⁵ 

Zechariah 1:5-6

1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ¹⁶  Then they paid attention ¹⁷  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Luke 2:29

2:29 “Now, according to your word, ¹⁸  Sovereign Lord, ¹⁹  permit ²⁰  your servant ²¹  to depart ²²  in peace.

Acts 13:36

13:36 For David, after he had served ²³  God’s purpose in his own generation, died, ²⁴  was buried with his ancestors, ²⁵  and experienced ²⁶  decay,

Acts 13:2

13:2 While they were serving ²⁷  the Lord and fasting, the Holy Spirit said, “Set apart ²⁸  for me Barnabas and Saul for the work to which I have called them.”

Acts 4:6

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁹ 

Hebrews 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Hebrews 7:8

7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive.

Hebrews 7:23-25

7:23 And the others ³⁰  who became priests were numerous, because death prevented them ³¹  from continuing in office, ³²  7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Hebrews 7:2

7:2 To him ³³  also Abraham apportioned a tithe ³⁴  of everything. ³⁵  His name first means ³⁶  king of righteousness, then king of Salem, that is, king of peace.

Hebrews 1:14

1:14 Are they not all ministering spirits, sent out to serve those ³⁷  who will inherit salvation?

[50:24]  ¹ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ² tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[50:1]  ³ tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.

[2:2]  ⁴ tn Heb “on/in the seventh day.”

[2:2]  ⁵ tn Heb “his work which he did [or “made”].”

[2:2]  ⁶ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[2:3]  ⁷ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ⁸ tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ⁹ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[2:4]  ¹⁰ tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

[2:4]  ¹¹ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:4]  ¹² sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

[2:4]  ¹³ tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

[146:3]  ¹⁴ tn Heb “in a son of man, to whom there is no deliverance.”

[146:4]  ¹⁵ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

[1:6]  ¹⁶ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ¹⁷ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[2:29]  ¹⁸ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ¹⁹ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “now release your servant.”

[13:36]  ²³ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ²⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ²⁵ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ²⁶ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:2]  ²⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²⁸ tn Or “Appoint.”

[4:6]  ²⁹ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[7:23]  ³⁰ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

[7:23]  ³¹ tn Grk “they were prevented by death.”

[7:23]  ³² tn Grk “from continuing” (the words “in office” are supplied for clarity).

[7:2]  ³³ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ³⁴ tn Or “a tenth part.”

[7:2]  ³⁵ sn A quotation from Gen 14:20.

[7:2]  ³⁶ tn Grk “first being interpreted,” describing Melchizedek.

[1:14]  ³⁷ tn Grk “sent for service for the sake of those.”