1 Raja-raja 15:25
Konteks15:25 In the second year of Asa’s reign over Judah, Jeroboam’s son Nadab became the king of Israel; he ruled Israel for two years.
1 Raja-raja 15:28
Konteks15:28 Baasha killed him in the third year of Asa’s reign over Judah and replaced him as king.
1 Raja-raja 16:8-29
Konteks16:8 In the twenty-sixth year of King Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years. 16:9 His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was drinking heavily 1 at the house of Arza, who supervised the palace in Tirzah, 16:10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. 2 16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 3 16:12 Zimri destroyed Baasha’s entire family, just as the Lord had predicted to Baasha 4 through Jehu the prophet. 16:13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 5
16:14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 6
16:15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed 7 in Gibbethon, which was in Philistine territory. 16:16 While deployed there, the army received this report: 8 “Zimri has conspired against the king and assassinated him.” 9 So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 16:17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 16:18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames. 10 16:19 This happened because of the sins he committed. He did evil in the sight of 11 the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 12
16:20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel. 13
16:21 At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri. 16:22 Omri’s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king.
16:23 In the thirty-first year of Asa’s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah. 16:24 He purchased the hill of Samaria 14 from Shemer for two talents 15 of silver. He launched a construction project there 16 and named the city he built after Shemer, the former owner of the hill of Samaria. 16:25 Omri did more evil in the sight of 17 the Lord than all who were before him. 16:26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; 18 they angered the Lord God of Israel with their worthless idols. 19
16:27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 20 16:28 Omri passed away 21 and was buried in Samaria. His son Ahab replaced him as king. 22
16:29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria. 23
1 Raja-raja 16:2
Konteks16:2 “I raised you up 24 from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps 25 and encouraged my people Israel to sin; their sins have made me angry. 26
Kisah Para Rasul 15:8-31
Konteks15:8 And God, who knows the heart, 27 has testified 28 to them by giving them the Holy Spirit just as he did to us, 29 15:9 and he made no distinction 30 between them and us, cleansing 31 their hearts by faith. 15:10 So now why are you putting God to the test 32 by placing on the neck of the disciples a yoke 33 that neither our ancestors 34 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 35 the grace of the Lord Jesus, in the same way as they are.” 36
15:12 The whole group kept quiet 37 and listened to Barnabas and Paul while they explained all the miraculous signs 38 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 39 James replied, 40 “Brothers, listen to me. 15:14 Simeon 41 has explained 42 how God first concerned himself 43 to select 44 from among the Gentiles 45 a people for his name. 15:15 The 46 words of the prophets agree 47 with this, as it is written,
15:16 ‘After this 48 I 49 will return,
and I will rebuild the fallen tent 50 of David;
I will rebuild its ruins and restore 51 it,
15:17 so that the rest of humanity 52 may seek the Lord,
namely, 53 all the Gentiles 54 I have called to be my own,’ 55 says the Lord, 56 who makes these things 15:18 known 57 from long ago. 58
15:19 “Therefore I conclude 59 that we should not cause extra difficulty 60 for those among the Gentiles 61 who are turning to God, 15:20 but that we should write them a letter 62 telling them to abstain 63 from things defiled 64 by idols and from sexual immorality and from what has been strangled 65 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 66 because he is read aloud 67 in the synagogues 68 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 69 to send men chosen from among them, Judas called Barsabbas and Silas, 70 leaders among the brothers, to Antioch 71 with Paul and Barnabas. 15:23 They sent this letter with them: 72
From the apostles 73 and elders, your brothers, 74 to the Gentile brothers and sisters 75 in Antioch, 76 Syria, 77 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 78 you, upsetting 79 your minds 80 by what they said, 81 15:25 we have unanimously 82 decided 83 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 84 have risked their lives 85 for the name of our Lord Jesus Christ. 86 15:27 Therefore we are sending 87 Judas and Silas 88 who will tell you these things themselves in person. 89 15:28 For it seemed best to the Holy Spirit and to us 90 not to place any greater burden on you than these necessary rules: 91 15:29 that you abstain from meat that has been sacrificed to idols 92 and from blood and from what has been strangled 93 and from sexual immorality. 94 If you keep yourselves from doing these things, 95 you will do well. Farewell. 96
15:30 So when they were dismissed, 97 they went down to Antioch, 98 and after gathering the entire group 99 together, they delivered the letter. 15:31 When they read it aloud, 100 the people 101 rejoiced at its encouragement. 102
Kisah Para Rasul 15:2
Konteks15:2 When Paul and Barnabas had a major argument and debate 103 with them, the church 104 appointed Paul and Barnabas and some others from among them to go up to meet with 105 the apostles and elders in Jerusalem 106 about this point of disagreement. 107
Kisah Para Rasul 1:1-12
Konteks1:1 I wrote 108 the former 109 account, 110 Theophilus, 111 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 112 after he had given orders 113 by 114 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 115 also, after his suffering, 116 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 117 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 118 he declared, 119 “Do not leave Jerusalem, 120 but wait there 121 for what my 122 Father promised, 123 which you heard about from me. 124 1:5 For 125 John baptized with water, but you 126 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, 127 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 128 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 129 of the earth.” 1:9 After 130 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 131 they were still staring into the sky while he was going, suddenly 132 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 133 looking up into the sky? This same Jesus who has been taken up from you into heaven 134 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 135 from the mountain 136 called the Mount of Olives 137 (which is near Jerusalem, a Sabbath day’s journey 138 away).
Yesaya 3:1-7
Konteks3:1 Look, the sovereign Lord who commands armies 139
is about to remove from Jerusalem 140 and Judah
every source of security, including 141
all the food and water, 142
3:2 the mighty men and warriors,
judges and prophets,
omen readers and leaders, 143
3:3 captains of groups of fifty,
the respected citizens, 144
advisers and those skilled in magical arts, 145
and those who know incantations.
3:4 The Lord says, 146 “I will make youths their officials;
malicious young men 147 will rule over them.
3:5 The people will treat each other harshly;
men will oppose each other;
neighbors will fight. 148
Youths will proudly defy the elderly
and riffraff will challenge those who were once respected. 149
3:6 Indeed, a man will grab his brother
right in his father’s house 150 and say, 151
‘You own a coat –
you be our leader!
This heap of ruins will be under your control.’ 152
3:7 At that time 153 the brother will shout, 154
‘I am no doctor, 155
I have no food or coat in my house;
don’t make me a leader of the people!’”
Hosea 13:11
Konteks13:11 I granted 156 you a king in my anger,
and I will take him away in my wrath!
[16:9] 1 tn Heb “while he was drinking and drunken.”
[16:10] 2 tn Heb “and he became king in his place.”
[16:11] 3 tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”
[16:12] 4 tn Heb “according to the word of the
[16:13] 5 tn Heb “angering the
[16:14] 6 tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:15] 7 tn Heb “Now the people were encamped.
[16:16] 8 tn Heb “and the people who were encamped heard.”
[16:16] 9 tn Heb “has conspired against and also has struck down the king.”
[16:18] 10 tn Heb “and he burned the house of the king over him with fire and he died.”
[16:19] 11 tn Heb “in the eyes of.”
[16:19] 12 tn Heb “walking in the way of Jeroboam and in his sin which he did to make Israel sin.”
[16:20] 13 tn Heb “As for the rest of the events of Zimri, and his conspiracy which he conspired, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:24] 14 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[16:24] 15 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 150 pounds of silver.
[16:24] 16 tn Heb “he built up the hill.”
[16:25] 17 tn Heb “in the eyes of.”
[16:26] 18 tn Heb “walked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.”
[16:26] 19 tn Heb “angering the
[16:27] 20 tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:28] 21 tn Heb “lay down with his fathers.”
[16:28] 22 tc The Old Greek has eight additional verses here. Cf. 1 Kgs 22:41-44.
[16:29] 23 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[16:2] 24 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.
[16:2] 25 tn Heb “walked in the way of Jeroboam.”
[16:2] 26 tn Heb “angering me by their sins.”
[15:8] 27 sn The expression who knows the heart means “who knows what people think.”
[15:8] 28 tn Or “has borne witness.”
[15:8] 29 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
[15:9] 30 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
[15:10] 32 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
[15:10] 33 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
[15:10] 34 tn Or “forefathers”; Grk “fathers.”
[15:11] 36 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
[15:12] 37 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
[15:12] 38 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
[15:13] 39 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
[15:13] 40 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
[15:14] 41 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 42 tn Or “reported,” “described.”
[15:14] 43 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
[15:14] 44 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
[15:14] 45 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:15] 46 tn Grk “And the.” 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.
[15:15] 47 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
[15:16] 48 tn Grk “After these things.”
[15:16] 49 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 50 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
[15:16] 51 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
[15:17] 52 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
[15:17] 53 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
[15:17] 54 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:17] sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
[15:17] 55 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
[15:17] 56 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
[15:18] 57 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
[15:18] 58 sn An allusion to Isa 45:21.
[15:19] 59 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
[15:19] 60 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 61 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:20] 62 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 63 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
[15:20] sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
[15:20] 65 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
[15:21] 66 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 67 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 68 sn See the note on synagogue in 6:9.
[15:22] 69 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:22] 70 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 71 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:22] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[15:23] 72 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 73 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[15:23] 74 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 75 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 76 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 77 tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:24] 78 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
[15:24] 79 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 81 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 82 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
[15:25] 83 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:26] 84 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
[15:26] 85 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
[15:26] 86 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 87 tn This verb has been translated as an epistolary aorist.
[15:27] 88 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 89 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 90 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] 91 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 92 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
[15:29] 93 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
[15:29] sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).
[15:29] 94 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
[15:29] 95 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
[15:29] 96 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
[15:30] 98 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 99 tn Or “congregation” (referring to the group of believers).
[15:31] 100 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
[15:31] 101 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 102 tn Or “at its encouraging message.”
[15:2] 103 tn Grk “no little argument and debate” (an idiom).
[15:2] 104 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
[15:2] 105 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 106 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 107 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
[1:1] 108 tn Or “produced,” Grk “made.”
[1:1] 109 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] 110 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] 111 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).
[1:2] 112 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] 113 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”).
[1:3] 115 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 116 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 117 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] 118 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] 119 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] 120 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 121 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 122 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 123 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] 124 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] 125 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] 126 tn The pronoun is plural in Greek.
[1:6] 127 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] 128 tn Grk “It is not for you to know.”
[1:8] 129 tn Or “to the ends.”
[1:9] 130 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.
[1:10] 131 tn Grk “And as.” 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.
[1:11] 133 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[1:11] 134 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.
[1:11] tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.
[1:12] 135 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 136 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
[1:12] 137 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:12] 138 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
[3:1] 139 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.
[3:1] 140 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:1] 141 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.
[3:1] 142 tn Heb “all the support of food, and all the support of water.”
[3:2] 143 tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”
[3:3] 144 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[3:3] 145 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).
[3:4] 146 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
[3:4] 147 tn תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (’olÿlim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
[3:5] 148 tn Heb “man against man, and a man against his neighbor.”
[3:5] 149 tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.
[3:6] 150 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
[3:6] 151 tn The words “and say” are supplied for stylistic reasons.
[3:6] 152 tn Heb “your hand”; NASB “under your charge.”
[3:6] sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.
[3:7] 153 tn Or “in that day” (KJV).
[3:7] 154 tn Heb “he will lift up [his voice].”
[3:7] 155 tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”
[13:11] 156 tn The prefix-conjugation verb אֶתֶּן (’eten, “I gave”) refers to past-time action, specifying a definite past event (the enthronement of Saul); therefore, this should be classified as a preterite. While imperfects are occasionally used in reference to past-time events, they depict repeated action in the past. See IBHS 502-4 §31.2 and 510-14 §31.6.
