Numbers 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ¹ 

Numbers 22:2

22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites.

Numbers 6:17-20

6:17 Then he must offer the ram as a peace offering ²  to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.

6:18 “‘Then the Nazirite must shave his consecrated head ³  at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire ⁴  where the peace offering is burning. ⁵  6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ⁶  6:20 then the priest must wave them as a wave offering ⁷  before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. ⁸  After this the Nazirite may drink ⁹  wine.’

Isaiah 35:5-6

35:5 Then blind eyes will open,

deaf ears will hear.

35:6 Then the lame will leap like a deer,

the mute tongue will shout for joy;

for water will flow ¹⁰  in the desert,

streams in the wilderness. ¹¹ 

Luke 24:16-31

24:16 (but their eyes were kept ¹²  from recognizing ¹³  him). ¹⁴  24:17 Then ¹⁵  he said to them, “What are these matters ¹⁶  you are discussing so intently ¹⁷  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ¹⁸  “Are you the only visitor to Jerusalem who doesn’t know ¹⁹  the things that have happened there ²⁰  in these days?” 24:19 He ²¹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ²²  who, with his powerful deeds and words, proved to be a prophet ²³  before God and all the people; 24:20 and how our chief priests and rulers handed him over ²⁴  to be condemned to death, and crucified ²⁵  him. 24:21 But we had hoped ²⁶  that he was the one who was going to redeem ²⁷  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ²⁸  They ²⁹  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ³⁰  who said he was alive. 24:24 Then ³¹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³²  24:25 So ³³  he said to them, “You ³⁴  foolish people ³⁵  – how slow of heart ³⁶  to believe ³⁷  all that the prophets have spoken! 24:26 Wasn’t ³⁸  it necessary ³⁹  for the Christ ⁴⁰  to suffer these things and enter into his glory?” 24:27 Then ⁴¹  beginning with Moses and all the prophets, ⁴²  he interpreted to them the things written about ⁴³  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁴⁴  24:29 but they urged him, ⁴⁵  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁴⁶  he went in to stay with them.

24:30 When ⁴⁷  he had taken his place at the table ⁴⁸  with them, he took the bread, blessed and broke it, ⁴⁹  and gave it to them. 24:31 At this point ⁵⁰  their eyes were opened and they recognized ⁵¹  him. ⁵²  Then ⁵³  he vanished out of their sight.

[22:31]  ¹ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[6:17]  ² tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.

[6:18]  ³ tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).

[6:18]  ⁴ sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).

[6:18]  ⁵ tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.

[6:19]  ⁶ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

[6:20]  ⁷ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

[6:20]  ⁸ sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

[6:20]  ⁹ tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.

[35:6]  ¹⁰ tn Heb “burst forth” (so NAB); KJV “break out.”

[35:6]  ¹¹ tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”

[24:16]  ¹² sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹³ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹⁴ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹⁶ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ¹⁷ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ¹⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹⁹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ²⁰ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²² tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²³ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ²⁴ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²⁵ sn See the note on crucify in 23:21.

[24:21]  ²⁶ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁷ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ²⁸ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ²⁹ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ³⁰ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³² tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³⁴ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³⁵ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³⁶ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³⁷ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³⁸ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁹ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁴² sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁴³ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ⁴⁴ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ⁴⁵ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ⁴⁷ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁴⁸ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁴⁹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ⁵⁰ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁵¹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁵² tn This pronoun is somewhat emphatic.

[24:31]  ⁵³ tn This translates a καί (kai, “and”) that has clear sequential force.