Luke 18:43

18:43 And immediately he regained ¹  his sight and followed Jesus, ²  praising ³  God. When ⁴  all the people saw it, they too ⁵  gave praise to God.

Luke 19:37-38

19:37 As he approached the road leading down from ⁶  the Mount of Olives, ⁷  the whole crowd of his ⁸  disciples began to rejoice ⁹  and praise ¹⁰  God with a loud voice for all the mighty works ¹¹  they had seen: ¹²  19:38 “Blessed is the king ¹³  who comes in the name of the Lord! ¹⁴  Peace in heaven and glory in the highest!”

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ¹⁵  entered Jericho ¹⁶  and was passing through it.

Luke 1:10-12

1:10 Now ¹⁷  the whole crowd ¹⁸  of people were praying outside at the hour of the incense offering. ¹⁹  1:11 An ²⁰  angel of the Lord, ²¹  standing on the right side of the altar of incense, appeared ²²  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ²³  was seized with fear. ²⁴ 

Psalms 72:17-19

72:17 May his fame endure! ²⁵ 

May his dynasty last as long as the sun remains in the sky! ²⁶ 

May they use his name when they formulate their blessings! ²⁷ 

May all nations consider him to be favored by God! ²⁸ 

72:18 The Lord God, the God of Israel, deserves praise! ²⁹ 

He alone accomplishes amazing things! ³⁰ 

72:19 His glorious name deserves praise ³¹  forevermore!

May his majestic splendor ³²  fill the whole earth!

We agree! We agree! ³³ 

Psalms 106:48

106:48 The Lord God of Israel deserves praise, ³⁴ 

in the future and forevermore. ³⁵ 

Let all the people say, “We agree! ³⁶  Praise the Lord!” ³⁷ 

Psalms 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ³⁸ 

Psalms 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ³⁹ 

Psalms 107:21

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁴⁰ 

Isaiah 29:19

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ⁴¹  in the Holy One of Israel. ⁴² 

Acts 2:46-47

2:46 Every day ⁴³  they continued to gather together by common consent in the temple courts, ⁴⁴  breaking bread from ⁴⁵  house to house, sharing their food with glad ⁴⁶  and humble hearts, ⁴⁷  2:47 praising God and having the good will ⁴⁸  of all the people. And the Lord was adding to their number every day ⁴⁹  those who were being saved.

Acts 11:18

11:18 When they heard this, ⁵⁰  they ceased their objections ⁵¹  and praised ⁵²  God, saying, “So then, God has granted the repentance ⁵³  that leads to life even to the Gentiles.” ⁵⁴ 

[18:43]  ¹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ³ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ⁵ tn The word “too” has been supplied for stylistic reasons.

[19:37]  ⁶ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ⁷ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁸ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁰ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹¹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹² tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ¹¹ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹² sn A quotation from Ps 118:26.

[19:1]  ¹⁶ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ¹⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:10]  ²¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ²² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ²³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ²⁶ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ²⁷ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ²⁸ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ³¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ³² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[72:17]  ³⁶ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ³⁷ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ³⁸ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ³⁹ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[72:18]  ⁴¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁴² tn Heb “[the] one who does amazing things by himself.”

[72:19]  ⁴⁶ tn Heb “[be] blessed.”

[72:19]  ⁴⁷ tn Or “glory.”

[72:19]  ⁴⁸ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[106:48]  ⁵¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ⁵² tn Heb “from everlasting to everlasting.”

[106:48]  ⁵³ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ⁵⁴ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).

[107:8]  ⁵⁶ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:15]  ⁶¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:21]  ⁶⁶ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[29:19]  ⁷¹ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ⁷² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[2:46]  ⁷⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁷⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁷⁸ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁷⁹ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁸⁰ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ⁸¹ tn Or “the favor.”

[2:47]  ⁸² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[11:18]  ⁸⁶ tn Grk “these things.”

[11:18]  ⁸⁷ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁸⁸ tn Or “glorified.”

[11:18]  ⁸⁹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁹⁰ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.