Amsal 15:6

15:6 In the house ¹  of the righteous is abundant wealth, ² 

but the income of the wicked brings trouble. ³ 

Amsal 20:15

20:15 There is gold, and an abundance of rubies,

but ⁴  words of knowledge ⁵  are like ⁶  a precious jewel.

Amsal 21:20

21:20 There is desirable treasure and olive oil ⁷  in the dwelling of the wise,

but a foolish person ⁸  devours all he has. ⁹ 

Amsal 27:23-27

27:23 Pay careful attention to ¹⁰  the condition of your flocks, ¹¹ 

give careful attention ¹²  to your herds,

27:24 for riches do not last ¹³  forever,

nor does a crown last ¹⁴  from generation to generation.

27:25 When the hay is removed and new grass appears,

and the grass from the hills is gathered in,

27:26 the lambs will be for your clothing,

and the goats will be for the price of a field. ¹⁵ 

27:27 And there will be enough goat’s milk for your food, ¹⁶ 

for the food of your household,

and for the sustenance ¹⁷  of your servant girls.

Amsal 27:1

27:1 Do not boast ¹⁸  about tomorrow; ¹⁹ 

for you do not know ²⁰  what a day may bring forth.

Kisah Para Rasul 4:22-28

4:22 For the man, on whom this miraculous sign ²¹  of healing had been performed, ²²  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ²³  went to their fellow believers ²⁴  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ²⁵  and said, “Master of all, ²⁶  you who made the heaven, the earth, ²⁷  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ²⁸  your servant David our forefather, ²⁹ 

‘Why do the nations ³⁰  rage, ³¹ 

and the peoples plot foolish ³²  things?

4:26 The kings of the earth stood together, ³³ 

and the rulers assembled together,

against the Lord and against his ³⁴  Christ.’ ³⁵ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³⁶  your holy servant Jesus, whom you anointed, ³⁷  4:28 to do as much as your power ³⁸  and your plan ³⁹  had decided beforehand ⁴⁰  would happen.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁴¹  were speaking to the people, the priests and the commander ⁴²  of the temple guard ⁴³  and the Sadducees ⁴⁴  came up ⁴⁵  to them,

Kisah Para Rasul 27:25-31

27:25 Therefore keep up your courage, men, for I have faith in God ⁴⁶  that it will be just as I have been told. 27:26 But we must ⁴⁷  run aground on some island.”

27:27 When the fourteenth night had come, while we were being driven ⁴⁸  across the Adriatic Sea, ⁴⁹  about midnight the sailors suspected they were approaching some land. ⁵⁰  27:28 They took soundings ⁵¹  and found the water was twenty fathoms ⁵²  deep; when they had sailed a little farther ⁵³  they took soundings again and found it was fifteen fathoms ⁵⁴  deep. 27:29 Because they were afraid ⁵⁵  that we would run aground on the rocky coast, ⁵⁶  they threw out ⁵⁷  four anchors from the stern and wished ⁵⁸  for day to appear. ⁵⁹  27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ⁶⁰  that they were going to put out anchors from the bow, 27:31 Paul said to the centurion ⁶¹  and the soldiers, “Unless these men stay with the ship, you ⁶²  cannot be saved.”

Kisah Para Rasul 1:2-9

1:2 until the day he was taken up to heaven, ⁶³  after he had given orders ⁶⁴  by ⁶⁵  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ⁶⁶  also, after his suffering, ⁶⁷  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁶⁸  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ⁶⁹  he declared, ⁷⁰  “Do not leave Jerusalem, ⁷¹  but wait there ⁷²  for what my ⁷³  Father promised, ⁷⁴  which you heard about from me. ⁷⁵  1:5 For ⁷⁶  John baptized with water, but you ⁷⁷  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ⁷⁸  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ⁷⁹  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁸⁰  of the earth.” 1:9 After ⁸¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁸²  after he had given orders ⁸³  by ⁸⁴  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 4:18-22

4:18 And they called them in and ordered ⁸⁵  them not to speak or teach at all in the name ⁸⁶  of Jesus. 4:19 But Peter and John replied, ⁸⁷  “Whether it is right before God to obey ⁸⁸  you rather than God, you decide, 4:20 for it is impossible ⁸⁹  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁹⁰  God for what had happened. 4:22 For the man, on whom this miraculous sign ⁹¹  of healing had been performed, ⁹²  was over forty years old.

Kisah Para Rasul 26:4-11

26:4 Now all the Jews know the way I lived ⁹³  from my youth, spending my life from the beginning among my own people ⁹⁴  and in Jerusalem. ⁹⁵  26:5 They know, ⁹⁶  because they have known ⁹⁷  me from time past, ⁹⁸  if they are willing to testify, that according to the strictest party ⁹⁹  of our religion, I lived as a Pharisee. ¹⁰⁰  26:6 And now I stand here on trial ¹⁰¹  because of my hope in the promise made by God to our ancestors, ¹⁰²  26:7 a promise ¹⁰³  that our twelve tribes hope to attain as they earnestly serve God ¹⁰⁴  night and day. Concerning this hope the Jews are accusing me, ¹⁰⁵  Your Majesty! ¹⁰⁶  26:8 Why do you people ¹⁰⁷  think ¹⁰⁸  it is unbelievable ¹⁰⁹  that ¹¹⁰  God raises the dead? 26:9 Of course, ¹¹¹  I myself was convinced ¹¹²  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ¹¹³  from the chief priests, but I also cast my vote ¹¹⁴  against them when they were sentenced to death. ¹¹⁵  26:11 I punished ¹¹⁶  them often in all the synagogues ¹¹⁷  and tried to force ¹¹⁸  them to blaspheme. Because I was so furiously enraged ¹¹⁹  at them, I went to persecute ¹²⁰  them even in foreign cities.

Nehemia 10:39

10:39 The Israelites and the Levites will bring the contribution of the grain, the new wine, and the olive oil to the storerooms where the utensils of the sanctuary are kept, and where the priests who minister stay, along with the gatekeepers and the singers. We will not neglect the temple of our God.”

Nehemia 13:5-13

13:5 He made for himself a large storeroom where previously they had been keeping ¹²¹  the grain offering, the incense, and the vessels, along with the tithes of the grain, the new wine, and the olive oil as commanded for the Levites, the singers, the gate keepers, and the offering for the priests.

13:6 During all this time I was not in Jerusalem, ¹²²  for in the thirty-second year of King Artaxerxes of Babylon, I had gone back to the king. After some time ¹²³  I had requested leave of the king, 13:7 and I returned to Jerusalem. Then I discovered the evil that Eliashib had done for Tobiah by supplying him with a storeroom in the courts of the temple of God. 13:8 I was very upset, and I threw all of Tobiah’s household possessions out of the storeroom. 13:9 Then I gave instructions that the storerooms should be purified, and I brought back the equipment ¹²⁴  of the temple of God, along with the grain offering and the incense.

13:10 I also discovered that the grain offerings for the Levites had not been provided, and that as a result the Levites and the singers who performed this work had all gone off to their fields. 13:11 So I registered a complaint with the leaders, asking “Why is the temple of God neglected?” Then I gathered them and reassigned them to their positions. ¹²⁵ 

13:12 Then all of Judah brought the tithe of the grain, the new wine, and the olive oil to the storerooms. 13:13 I gave instructions ¹²⁶  that Shelemiah the priest, Zadok the scribe, and a certain Levite named Pedaiah be put in charge of ¹²⁷  the storerooms, and that Hanan son of Zaccur, the son of Mattaniah, be their assistant, ¹²⁸  for they were regarded as trustworthy. It was then their responsibility to oversee the distribution to their colleagues. ¹²⁹ 

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹³⁰  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

[15:6]  ¹ tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.

[15:6]  ² sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.

[15:6]  ³ tn Heb “will be troubled.” The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” (HALOT 824 s.v. עכר nif).

[20:15]  ⁴ tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels – all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.

[20:15]  ⁵ tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.

[20:15]  ⁶ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[21:20]  ⁷ tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line – how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.

[21:20]  ⁸ tn Heb “a fool of a man.”

[21:20]  ⁹ tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.

[27:23]  ¹⁰ tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.

[27:23]  ¹¹ tn Heb “the faces of your flock.”

[27:23]  ¹² tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”

[27:23]  sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).

[27:24]  ¹³ tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

[27:24]  ¹⁴ tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.

[27:26]  ¹⁵ sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.

[27:27]  ¹⁶ sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.

[27:27]  ¹⁷ tn Heb “life”; KJV, NAB “maintenance”; NRSV “nourishment.”

[27:1]  ¹⁸ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

[27:1]  sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

[27:1]  ¹⁹ sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

[27:1]  ²⁰ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

[4:22]  ²¹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ²² tn Or “had been done.”

[4:23]  ²³ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ²⁴ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:24]  ²⁵ sn With one mind. Compare Acts 1:14.

[4:24]  ²⁶ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ²⁷ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ²⁸ tn Grk “by the mouth of” (an idiom).

[4:25]  ²⁹ tn Or “ancestor”; Grk “father.”

[4:25]  ³⁰ tn Or “Gentiles.”

[4:25]  ³¹ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³² tn Or “futile”; traditionally, “vain.”

[4:26]  ³³ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ³⁵ sn A quotation from Ps 2:1-2.

[4:27]  ³⁶ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³⁷ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ³⁸ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ³⁹ tn Or “purpose,” “will.”

[4:28]  ⁴⁰ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:1]  ⁴¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁴² tn Or “captain.”

[4:1]  ⁴³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ⁴⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁴⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[27:25]  ⁴⁶ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:26]  ⁴⁷ tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.

[27:27]  ⁴⁸ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ⁴⁹ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ⁵⁰ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  ⁵¹ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ⁵² sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ⁵³ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ⁵⁴ sn Here the depth was about 90 ft (27 m).

[27:29]  ⁵⁵ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ⁵⁶ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ⁵⁷ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ⁵⁸ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ⁵⁹ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[27:30]  ⁶⁰ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:31]  ⁶¹ sn See the note on the word centurion in 10:1.

[27:31]  ⁶² sn The pronoun you is plural in Greek.

[1:2]  ⁶³ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁶⁴ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁶⁵ tn Or “through.”

[1:3]  ⁶⁶ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁶⁷ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁶⁸ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ⁶⁹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ⁷⁰ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁷² tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁷³ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁷⁴ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷⁵ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ⁷⁶ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ⁷⁷ tn The pronoun is plural in Greek.

[1:6]  ⁷⁸ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ⁷⁹ tn Grk “It is not for you to know.”

[1:8]  ⁸⁰ tn Or “to the ends.”

[1:9]  ⁸¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:2]  ⁸² tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁸³ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁸⁴ tn Or “through.”

[4:18]  ⁸⁵ tn Or “commanded.”

[4:18]  ⁸⁶ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁸⁷ tn Grk “answered and said to them.”

[4:19]  ⁸⁸ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁸⁹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁹⁰ tn Or “glorifying.”

[4:22]  ⁹¹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ⁹² tn Or “had been done.”

[26:4]  ⁹³ tn Grk “my manner of life.”

[26:4]  ⁹⁴ tn Or “nation.”

[26:4]  ⁹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ⁹⁶ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁹⁷ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁹⁸ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁹⁹ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ¹⁰⁰ sn See the note on Pharisee in 5:34.

[26:6]  ¹⁰¹ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ¹⁰² tn Or “forefathers”; Grk “fathers.”

[26:7]  ¹⁰³ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ¹⁰⁴ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ¹⁰⁵ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ¹⁰⁶ tn Grk “O King!”

[26:8]  ¹⁰⁷ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ¹⁰⁸ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ¹⁰⁹ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ¹¹⁰ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ¹¹¹ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ¹¹² tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ¹¹³ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹¹⁴ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ¹¹⁵ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ¹¹⁶ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[26:11]  ¹¹⁷ sn See the note on synagogue in 6:9.

[26:11]  ¹¹⁸ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ¹¹⁹ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ¹²⁰ tn Or “I pursued them even as far as foreign cities.”

[13:5]  ¹²¹ tn Heb “giving.”

[13:6]  ¹²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:6]  ¹²³ tn Heb “to the end of days.”

[13:9]  ¹²⁴ tn On the usage of this Hebrew word see HALOT 478-79 s.v. כְּלִי.

[13:11]  ¹²⁵ tn Heb “and I stood them on their standing.”

[13:13]  ¹²⁶ tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה (va’atsavveh, “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה (va’otsÿrah, “and I appointed over the storeroom”) of the MT.

[13:13]  ¹²⁷ tn Heb “be over”

[13:13]  ¹²⁸ tn Heb “on their hand.”

[13:13]  ¹²⁹ tn Heb “brothers.”

[13:52]  ¹³⁰ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].