Lukas 7:16

7:16 Fear ¹  seized them all, and they began to glorify ²  God, saying, “A great prophet ³  has appeared ⁴  among us!” and “God has come to help ⁵  his people!”

Keluaran 15:1-18

The Song of Triumph

15:1 ⁶ Then Moses and the Israelites sang ⁷  this song to the Lord. They said, ⁸ 

“I will sing ⁹  to the Lord, for he has triumphed gloriously, ¹⁰ 

the horse and its rider ¹¹  he has thrown into the sea.

15:2 The Lord ¹²  is my strength and my song, ¹³ 

and he has become my salvation.

This is my God, and I will praise him, ¹⁴ 

my father’s God, and I will exalt him.

15:3 The Lord is a warrior, ¹⁵ 

the Lord is his name. ¹⁶ 

15:4 The chariots of Pharaoh ¹⁷  and his army he has thrown into the sea,

and his chosen ¹⁸  officers were drowned ¹⁹  in the Red Sea.

15:5 The depths have covered them, ²⁰ 

they went down to the bottom ²¹  like a stone.

15:6 Your right hand, O Lord, was majestic ²²  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ²³  you have overthrown ²⁴ 

those who rise up against you. ²⁵ 

You sent forth ²⁶  your wrath; ²⁷ 

it consumed them ²⁸  like stubble.

15:8 By the blast of your nostrils ²⁹  the waters were piled up,

the flowing water stood upright like a heap, ³⁰ 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ³¹  I will overtake,

I will divide the spoil;

my desire ³²  will be satisfied on them.

I will draw ³³  my sword, my hand will destroy them.’ ³⁴ 

15:10 But ³⁵  you blew with your breath, and ³⁶  the sea covered them.

They sank ³⁷  like lead in the mighty waters.

15:11 Who is like you, ³⁸  O Lord, among the gods? ³⁹ 

Who is like you? – majestic in holiness, fearful in praises, ⁴⁰  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ⁴¹ 

15:13 By your loyal love you will lead ⁴²  the people whom ⁴³  you have redeemed;

you will guide ⁴⁴  them by your strength to your holy dwelling place.

15:14 The nations will hear ⁴⁵  and tremble;

anguish ⁴⁶  will seize ⁴⁷  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ⁴⁸ 

trembling will seize ⁴⁹  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁵⁰  will fall ⁵¹  on them;

by the greatness ⁵²  of your arm they will be as still as stone ⁵³ 

until ⁵⁴  your people pass by, O Lord,

until the people whom you have bought ⁵⁵  pass by.

15:17 You will bring them in ⁵⁶  and plant them in the mountain ⁵⁷  of your inheritance,

in the place you made ⁵⁸  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

15:18 The Lord will reign forever and ever!

Yudas 1:1-2

Salutation

1:1 From Jude, ⁵⁹  a slave ⁶⁰  of Jesus Christ and brother of James, ⁶¹  to those who are called, wrapped in the love of ⁶²  God the Father and kept for ⁶³  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁶⁴ 

1 Samuel 6:2-6

6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”

6:3 They replied, “If you are going to send the ark of ⁶⁵  the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.” 6:4 They inquired, “What is the guilt offering that we should send to him?”

They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders. 6:5 You should make images of the sores and images of the mice ⁶⁶  that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. ⁶⁷  6:6 Why harden your hearts like the Egyptians and Pharaoh did? ⁶⁸  When God ⁶⁹  treated them harshly, didn’t the Egyptians send the Israelites on their way? ⁷⁰ 

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ⁷¹  of the Philistines for seven months, ⁷² 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁷³  him.

Saul Begins to Persecute the Church

Now on that day a great ⁷⁴  persecution began ⁷⁵  against the church in Jerusalem, ⁷⁶  and all ⁷⁷  except the apostles were forced to scatter throughout the regions ⁷⁸  of Judea and Samaria.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁷⁹  him.

Saul Begins to Persecute the Church

Now on that day a great ⁸⁰  persecution began ⁸¹  against the church in Jerusalem, ⁸²  and all ⁸³  except the apostles were forced to scatter throughout the regions ⁸⁴  of Judea and Samaria.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁸⁵  him.

Saul Begins to Persecute the Church

Now on that day a great ⁸⁶  persecution began ⁸⁷  against the church in Jerusalem, ⁸⁸  and all ⁸⁹  except the apostles were forced to scatter throughout the regions ⁹⁰  of Judea and Samaria.

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ⁹¹  not to place any greater burden on you than these necessary rules: ⁹² 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁹³  and began to teach the brothers, “Unless you are circumcised ⁹⁴  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 16:4-7

16:4 As they went through the towns, ⁹⁵  they passed on ⁹⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ⁹⁷  for the Gentile believers ⁹⁸  to obey. ⁹⁹  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ¹⁰⁰ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ¹⁰¹  and Galatia, ¹⁰²  having been prevented ¹⁰³  by the Holy Spirit from speaking the message ¹⁰⁴  in the province of Asia. ¹⁰⁵  16:7 When they came to ¹⁰⁶  Mysia, ¹⁰⁷  they attempted to go into Bithynia, ¹⁰⁸  but the Spirit of Jesus did not allow ¹⁰⁹  them to do this, ¹¹⁰ 

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ¹¹¹  and Iconium ¹¹²  spoke well ¹¹³  of him. ¹¹⁴ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹¹⁵  the former ¹¹⁶  account, ¹¹⁷  Theophilus, ¹¹⁸  about all that Jesus began to do and teach

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹¹⁹  the former ¹²⁰  account, ¹²¹  Theophilus, ¹²²  about all that Jesus began to do and teach

Ezra 3:10-13

3:10 When the builders established the Lord’s temple, the priests, ceremonially attired and with their clarions, ¹²³  and the Levites (the sons of Asaph) with their cymbals, stood to praise the Lord according to the instructions left by ¹²⁴  King David of Israel. ¹²⁵  3:11 With antiphonal response they sang, ¹²⁶  praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud ¹²⁷  shout as they praised the Lord when the temple of the Lord was established. 3:12 Many of the priests, the Levites, and the leaders ¹²⁸  – older people who had seen with their own eyes the former temple while it was still established ¹²⁹  – were weeping loudly, ¹³⁰  and many others raised their voice in a joyous shout. 3:13 People were unable to tell the difference between the sound of joyous shouting and the sound of the people’s weeping, for the people were shouting so loudly ¹³¹  that the sound was heard a long way off.

Mazmur 106:12-13

106:12 They believed his promises; ¹³² 

they sang praises to him.

106:13 They quickly forgot what he had done; ¹³³ 

they did not wait for his instructions. ¹³⁴ 

Yohanes 12:12-13

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ¹³⁵  12:13 So they took branches of palm trees ¹³⁶  and went out to meet him. They began to shout, ¹³⁷  “Hosanna! ¹³⁸  Blessed is the one who comes in the name of the Lord! ¹³⁹  Blessed is ¹⁴⁰  the king of Israel!”

[7:16]  ¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁴ tn Grk “arisen.”

[7:16]  ⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[15:1]  ⁶ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ⁷ tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ⁸ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁹ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ¹⁰ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ¹¹ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[15:2]  ¹² tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ¹³ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ¹⁴ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[15:3]  ¹⁵ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

[15:3]  ¹⁶ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

[15:4]  ¹⁷ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ¹⁸ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ¹⁹ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ²⁰ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ²¹ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:6]  ²² tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ²³ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ²⁴ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ²⁵ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ²⁶ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ²⁷ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ²⁸ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ²⁹ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ³⁰ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ³¹ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ³² tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ³³ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ³⁴ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ³⁵ tn “But” has been supplied here.

[15:10]  ³⁶ tn Here “and” has been supplied.

[15:10]  ³⁷ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:11]  ³⁸ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ³⁹ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ⁴⁰ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:12]  ⁴¹ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

[15:13]  ⁴² tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ⁴³ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁴⁴ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ⁴⁵ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ⁴⁶ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁴⁷ tn The verb is again a prophetic perfect.

[15:15]  ⁴⁸ tn This is a prophetic perfect.

[15:15]  ⁴⁹ tn This verb is imperfect tense.

[15:16]  ⁵⁰ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁵¹ tn The form is an imperfect.

[15:16]  ⁵² tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁵³ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁵⁴ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ⁵⁵ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[15:17]  ⁵⁶ tn The verb is imperfect.

[15:17]  ⁵⁷ sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ⁵⁸ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[1:1]  ⁵⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁶¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁶² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁶³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ⁶⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[6:3]  ⁶⁵ tc The LXX and a Qumran ms add “the covenant of the Lord.”

[6:5]  ⁶⁶ tn Heb “your mice.” A Qumran ms has simply “the mice.”

[6:5]  ⁶⁷ tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”

[6:6]  ⁶⁸ tn Heb “like Egypt and Pharaoh hardened their heart.”

[6:6]  ⁶⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ⁷⁰ tn Heb “and they sent them away and they went.”

[6:1]  ⁷¹ tn Heb “field.”

[6:1]  ⁷² tc The LXX adds “and their land swarmed with mice.”

[8:1]  ⁷³ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁷⁴ tn Or “severe.”

[8:1]  ⁷⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁷⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁷⁸ tn Or “countryside.”

[8:1]  ⁷⁹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁸⁰ tn Or “severe.”

[8:1]  ⁸¹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁸³ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁸⁴ tn Or “countryside.”

[8:1]  ⁸⁵ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁸⁶ tn Or “severe.”

[8:1]  ⁸⁷ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁸⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁸⁹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁹⁰ tn Or “countryside.”

[15:28]  ⁹¹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁹² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:1]  ⁹³ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁹⁴ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[16:4]  ⁹⁵ tn Or “cities.”

[16:4]  ⁹⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁹⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁹⁹ tn Or “observe” or “follow.”

[16:5]  ¹⁰⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ¹⁰¹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ¹⁰² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ¹⁰³ tn Or “forbidden.”

[16:6]  ¹⁰⁴ tn Or “word.”

[16:6]  ¹⁰⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ¹⁰⁶ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁰⁷ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁰⁸ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁰⁹ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹¹⁰ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:2]  ¹¹¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ¹¹² sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ¹¹³ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ¹¹⁴ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[1:1]  ¹¹⁵ tn Or “produced,” Grk “made.”

[1:1]  ¹¹⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹¹⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹¹⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:1]  ¹¹⁹ tn Or “produced,” Grk “made.”

[1:1]  ¹²⁰ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹²¹ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹²² tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[3:10]  ¹²³ sn This was a long, straight, metallic instrument used for signal calls, rather than the traditional ram’s horn (both instruments are typically translated “trumpet” by English versions).

[3:10]  ¹²⁴ tn Heb “according to the hands of.”

[3:10]  ¹²⁵ sn See Ps 107:1; 118:1, 29; 136:1. Cf. 2 Chr 5:13; 7:3; 20:21.

[3:11]  ¹²⁶ tn Heb “they answered.”

[3:11]  ¹²⁷ tn Heb “great.”

[3:12]  ¹²⁸ tn Heb “the heads of the fathers.”

[3:12]  ¹²⁹ sn The temple had been destroyed some fifty years earlier by the Babylonians in 586 b.c.

[3:12]  ¹³⁰ tn Heb “with a great voice.”

[3:13]  ¹³¹ tn Heb “a great shout.”

[106:12]  ¹³² tn Heb “his words.”

[106:13]  ¹³³ tn Heb “his works.”

[106:13]  ¹³⁴ tn Heb “his counsel.”

[12:12]  ¹³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:13]  ¹³⁶ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹³⁷ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ¹³⁸ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ¹³⁹ sn A quotation from Ps 118:25-26.

[12:13]  ¹⁴⁰ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).