Habakuk 2:2

The Lord Assures Habakkuk

2:2 The Lord responded: ¹ 

“Write down this message! ²  Record it legibly on tablets,

so the one who announces ³  it may read it easily. ⁴ 

Matius 5:21-22

Anger and Murder

5:21 “You have heard that it was said to an older generation, ⁵  ‘Do not murder,’ ⁶  and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother ⁷  will be subjected to judgment. And whoever insults ⁸  a brother will be brought before ⁹  the council, ¹⁰  and whoever says ‘Fool’ ¹¹  will be sent ¹²  to fiery hell. ¹³ 

Matius 5:27-28

Adultery

5:27 “You have heard that it was said, ‘Do not commit adultery.’ ¹⁴  5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Lukas 24:27

24:27 Then ¹⁵  beginning with Moses and all the prophets, ¹⁶  he interpreted to them the things written about ¹⁷  himself in all the scriptures.

Lukas 24:32

24:32 They ¹⁸  said to each other, “Didn’t ¹⁹  our hearts ²⁰  burn within us ²¹  while he was speaking with us on the road, while he was explaining ²²  the scriptures to us?”

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ²³ 

Kisah Para Rasul 8:30-35

8:30 So Philip ran up ²⁴  to it ²⁵  and heard the man ²⁶  reading Isaiah the prophet. He ²⁷  asked him, ²⁸  “Do you understand what you’re reading?” 8:31 The man ²⁹  replied, “How in the world can I, ³⁰  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ³¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ³²  not open his mouth.

8:33 In humiliation ³³  justice was taken from him. ³⁴ 

Who can describe his posterity? ³⁵ 

For his life was taken away ³⁶  from the earth.” ³⁷ 

8:34 Then the eunuch said ³⁸  to Philip, “Please tell me, ³⁹  who is the prophet saying this about – himself or someone else?” ⁴⁰  8:35 So Philip started speaking, ⁴¹  and beginning with this scripture ⁴²  proclaimed the good news about Jesus to him.

Kisah Para Rasul 17:2-3

17:2 Paul went to the Jews in the synagogue, ⁴³  as he customarily did, and on three Sabbath days he addressed ⁴⁴  them from the scriptures, 17:3 explaining and demonstrating ⁴⁵  that the Christ ⁴⁶  had to suffer and to rise from the dead, ⁴⁷  saying, ⁴⁸  “This Jesus I am proclaiming to you is the Christ.” ⁴⁹ 

Kisah Para Rasul 28:23

28:23 They set ⁵⁰  a day to meet with him, ⁵¹  and they came to him where he was staying ⁵²  in even greater numbers. ⁵³  From morning until evening he explained things ⁵⁴  to them, ⁵⁵  testifying ⁵⁶  about the kingdom of God ⁵⁷  and trying to convince ⁵⁸  them about Jesus from both the law of Moses and the prophets.

[2:2]  ¹ tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

[2:2]  ² tn Heb “[the] vision.”

[2:2]  ³ tn Or “reads from.”

[2:2]  ⁴ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.

[5:21]  ⁵ tn Grk “to the ancient ones.”

[5:21]  ⁶ sn A quotation from Exod 20:13; Deut 5:17.

[5:22]  ⁷ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁸ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁰ tn Grk “the Sanhedrin.”

[5:22]  ¹¹ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ¹² tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹³ tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:27]  ¹⁴ sn A quotation from Exod 20:14; Deut 5:17.

[24:27]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁶ 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]  ¹⁷ 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.

[24:32]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ¹⁹ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ²⁰ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ²¹ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ²² tn Grk “opening” (cf. Acts 17:3).

[24:45]  ²³ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[8:30]  ²⁴ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ²⁵ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ²⁶ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ²⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ²⁸ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ²⁹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ³⁰ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ³¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ³² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ³³ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ³⁴ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ³⁵ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ³⁶ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ³⁷ sn A quotation from Isa 53:7-8.

[8:34]  ³⁸ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ³⁹ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁴⁰ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ⁴¹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁴² sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[17:2]  ⁴³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁴⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ⁴⁵ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁴⁷ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁴⁸ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[28:23]  ⁵⁰ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁵¹ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁵² tn Or “came to him in his rented quarters.”

[28:23]  ⁵³ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁵⁴ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁵⁵ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁵⁶ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁵⁷ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁵⁸ tn Or “persuade.”