Kejadian 20:1-18

Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev ¹  region and settled between Kadesh and Shur. While he lived as a temporary resident ²  in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

20:3 But God appeared ³  to Abimelech in a dream at night and said to him, “You are as good as dead ⁴  because of the woman you have taken, for she is someone else’s wife.” ⁵ 

20:4 Now Abimelech had not gone near her. He said, “Lord, ⁶  would you really slaughter an innocent nation? ⁷  20:5 Did Abraham ⁸  not say to me, ‘She is my sister’? And she herself said, ⁹  ‘He is my brother.’ I have done this with a clear conscience ¹⁰  and with innocent hands!”

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ¹¹  That is why I have kept you ¹²  from sinning against me and why ¹³  I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed ¹⁴  he is a prophet ¹⁵  and he will pray for you; thus you will live. ¹⁶  But if you don’t give her back, ¹⁷  know that you will surely die ¹⁸  along with all who belong to you.”

20:8 Early in the morning ¹⁹  Abimelech summoned ²⁰  all his servants. When he told them about all these things, ²¹  they ²²  were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ²³  You have done things to me that should not be done!” ²⁴  20:10 Then Abimelech asked ²⁵  Abraham, “What prompted you to do this thing?” ²⁶ 

20:11 Abraham replied, “Because I thought, ²⁷  ‘Surely no one fears God in this place. They will kill me because of ²⁸  my wife.’ 20:12 What’s more, ²⁹  she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander ³⁰  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ³¹  Every place we go, say about me, “He is my brother.”’”

20:14 So Abimelech gave ³²  sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” ³³ 

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ³⁴  to your ‘brother.’ ³⁵  This is compensation for you so that you will stand vindicated before all who are with you.” ³⁶ 

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord ³⁷  had caused infertility to strike every woman ³⁸  in the household of Abimelech because he took ³⁹  Sarah, Abraham’s wife.

Kejadian 1:18-19

1:18 to preside over the day and the night, and to separate the light from the darkness. ⁴⁰  God saw that it was good. 1:19 There was evening, and there was morning, a fourth day.

Kejadian 20:7-8

20:7 But now give back the man’s wife. Indeed ⁴¹  he is a prophet ⁴²  and he will pray for you; thus you will live. ⁴³  But if you don’t give her back, ⁴⁴  know that you will surely die ⁴⁵  along with all who belong to you.”

20:8 Early in the morning ⁴⁶  Abimelech summoned ⁴⁷  all his servants. When he told them about all these things, ⁴⁸  they ⁴⁹  were terrified.

Kejadian 20:1

Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev ⁵⁰  region and settled between Kadesh and Shur. While he lived as a temporary resident ⁵¹  in Gerar,

Kisah Para Rasul 18:17-18

18:17 So they all seized Sosthenes, the president of the synagogue, ⁵²  and began to beat ⁵³  him in front of the judgment seat. ⁵⁴  Yet none of these things were of any concern ⁵⁵  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁵⁶  many more days in Corinth, ⁵⁷  said farewell to ⁵⁸  the brothers and sailed away to Syria accompanied by ⁵⁹  Priscilla and Aquila. ⁶⁰  He ⁶¹  had his hair cut off ⁶²  at Cenchrea ⁶³  because he had made a vow. ⁶⁴ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ⁶⁵  God. Then they said to him, “You see, brother, how many thousands of Jews ⁶⁶  there are who have believed, and they are all ardent observers ⁶⁷  of the law. ⁶⁸ 

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Mazmur 120:5-6

120:5 How miserable I am! ⁶⁹ 

For I have lived temporarily ⁷⁰  in Meshech;

I have resided among the tents of Kedar. ⁷¹ 

120:6 For too long I have had to reside

with those who hate ⁷²  peace.

Yehezkiel 2:6-7

2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁷³  and thorns ⁷⁴  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁷⁵  for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious.

Yehezkiel 3:7-9

3:7 But the house of Israel is unwilling to listen to you, ⁷⁶  because they are not willing to listen to me, ⁷⁷  for the whole house of Israel is hard-headed and hard-hearted. ⁷⁸ 

3:8 “I have made your face adamant ⁷⁹  to match their faces, and your forehead hard to match their foreheads. 3:9 I have made your forehead harder than flint – like diamond! ⁸⁰  Do not fear them or be terrified of the looks they give you, ⁸¹  for they are a rebellious house.”

Matius 10:21-23

10:21 “Brother ⁸²  will hand over brother to death, and a father his child. Children will rise against ⁸³  parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever ⁸⁴  they persecute you in one place, ⁸⁵  flee to another. I tell you the truth, ⁸⁶  you will not finish going through all the towns ⁸⁷  of Israel before the Son of Man comes.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁸⁸  because of my name. ⁸⁹ 

Lukas 2:34

2:34 Then ⁹⁰  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁹¹  This child ⁹²  is destined to be the cause of the falling and rising ⁹³  of many in Israel and to be a sign that will be rejected. ⁹⁴ 

Kisah Para Rasul 16:20-22

16:20 When ⁹⁵  they had brought them ⁹⁶  before the magistrates, they said, “These men are throwing our city into confusion. ⁹⁷  They are ⁹⁸  Jews 16:21 and are advocating ⁹⁹  customs that are not lawful for us to accept ¹⁰⁰  or practice, ¹⁰¹  since we are ¹⁰²  Romans.”

16:22 The crowd joined the attack ¹⁰³  against them, and the magistrates tore the clothes ¹⁰⁴  off Paul and Silas ¹⁰⁵  and ordered them to be beaten with rods. ¹⁰⁶ 

Kisah Para Rasul 17:6-8

17:6 When they did not find them, they dragged ¹⁰⁷  Jason and some of the brothers before the city officials, ¹⁰⁸  screaming, “These people who have stirred up trouble ¹⁰⁹  throughout the world ¹¹⁰  have come here too, 17:7 and ¹¹¹  Jason has welcomed them as guests! They ¹¹²  are all acting against Caesar’s ¹¹³  decrees, saying there is another king named ¹¹⁴  Jesus!” ¹¹⁵  17:8 They caused confusion among ¹¹⁶  the crowd and the city officials ¹¹⁷  who heard these things.

Kisah Para Rasul 19:8-9

Paul Continues to Minister at Ephesus

19:8 So Paul ¹¹⁸  entered ¹¹⁹  the synagogue ¹²⁰  and spoke out fearlessly ¹²¹  for three months, addressing ¹²²  and convincing ¹²³  them about the kingdom of God. ¹²⁴  19:9 But when ¹²⁵  some were stubborn ¹²⁶  and refused to believe, reviling ¹²⁷  the Way ¹²⁸  before the congregation, he left ¹²⁹  them and took the disciples with him, ¹³⁰  addressing ¹³¹  them every day ¹³²  in the lecture hall ¹³³  of Tyrannus.

Kisah Para Rasul 19:25-28

19:25 He gathered ¹³⁴  these ¹³⁵  together, along with the workmen in similar trades, ¹³⁶  and said, “Men, you know that our prosperity ¹³⁷  comes from this business. 19:26 And you see and hear that this Paul has persuaded ¹³⁸  and turned away ¹³⁹  a large crowd, ¹⁴⁰  not only in Ephesus ¹⁴¹  but in practically all of the province of Asia, ¹⁴²  by saying ¹⁴³  that gods made by hands are not gods at all. ¹⁴⁴  19:27 There is danger not only that this business of ours will come into disrepute, ¹⁴⁵  but also that the temple of the great goddess Artemis ¹⁴⁶  will be regarded as nothing, ¹⁴⁷  and she whom all the province of Asia ¹⁴⁸  and the world worship will suffer the loss of her greatness.” ¹⁴⁹ 

19:28 When ¹⁵⁰  they heard ¹⁵¹  this they became enraged ¹⁵²  and began to shout, ¹⁵³  “Great is Artemis ¹⁵⁴  of the Ephesians!”

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹⁵⁵  that people ¹⁵⁶  everywhere speak against ¹⁵⁷  it.”

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ¹⁵⁸  we learned that the island was called Malta. ¹⁵⁹ 

Kolose 4:9-13

4:9 I sent him ¹⁶⁰  with Onesimus, the faithful and dear brother, who is one of you. ¹⁶¹  They will tell ¹⁶²  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ¹⁶³  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ¹⁶⁴  of Christ, ¹⁶⁵  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ¹⁶⁶  in all the will of God. 4:13 For I can testify that he has worked hard ¹⁶⁷  for you and for those in Laodicea and Hierapolis.

[20:1]  ¹ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[20:1]  ² tn Heb “and he sojourned.”

[20:3]  ³ tn Heb “came.”

[20:3]  ⁴ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ⁵ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:4]  ⁶ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ⁷ tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[20:5]  ⁸ tn Heb “he”; the referent has been specified in the translation for clarity.

[20:5]  ⁹ tn Heb “and she, even she.”

[20:5]  ¹⁰ tn Heb “with the integrity of my heart.”

[20:6]  ¹¹ tn Heb “with the integrity of your heart.”

[20:6]  ¹² tn Heb “and I, even I, kept you.”

[20:6]  ¹³ tn Heb “therefore.”

[20:7]  ¹⁴ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ¹⁵ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ¹⁶ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ¹⁷ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ¹⁸ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[20:8]  ¹⁹ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ²⁰ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ²¹ tn Heb “And he spoke all these things in their ears.”

[20:8]  ²² tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[20:9]  ²³ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ²⁴ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[20:10]  ²⁵ tn Heb “And Abimelech said to.”

[20:10]  ²⁶ tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.

[20:11]  ²⁷ tn Heb “Because I said.”

[20:11]  ²⁸ tn Heb “over the matter of.”

[20:12]  ²⁹ tn Heb “but also.”

[20:13]  ³⁰ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ³¹ tn Heb “This is your loyal deed which you can do for me.”

[20:14]  ³² tn Heb “took and gave.”

[20:15]  ³³ tn Heb “In the [place that is] good in your eyes live!”

[20:16]  ³⁴ sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ³⁵ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ³⁶ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[20:18]  ³⁷ tn In the Hebrew text the clause begins with “because.”

[20:18]  ³⁸ tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

[20:18]  ³⁹ tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[1:18]  ⁴⁰ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[20:7]  ⁴¹ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ⁴² sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ⁴³ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ⁴⁴ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁴⁵ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[20:8]  ⁴⁶ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ⁴⁷ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ⁴⁸ tn Heb “And he spoke all these things in their ears.”

[20:8]  ⁴⁹ tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[20:1]  ⁵⁰ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[20:1]  ⁵¹ tn Heb “and he sojourned.”

[18:17]  ⁵² tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ⁵³ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁵⁴ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁵⁵ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:18]  ⁵⁶ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁵⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁵⁸ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁵⁹ tn Grk “Syria, and with him.”

[18:18]  ⁶⁰ sn See the note on Aquila in 18:2.

[18:18]  ⁶¹ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ⁶² tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ⁶³ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ⁶⁴ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[21:20]  ⁶⁵ tn Or “glorified.”

[21:20]  ⁶⁶ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁶⁷ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁶⁸ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[120:5]  ⁶⁹ tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).

[120:5]  ⁷⁰ tn Heb “I live as a resident alien.”

[120:5]  ⁷¹ sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.

[120:6]  ⁷² tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.

[2:6]  ⁷³ tn The Hebrew term occurs only here in the OT.

[2:6]  ⁷⁴ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).

[2:6]  ⁷⁵ tn Heb “of their faces.”

[3:7]  ⁷⁶ sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received.

[3:7]  ⁷⁷ sn A similar description of Israel’s disobedience is given in 1 Sam 8:7.

[3:7]  ⁷⁸ tn Heb “hard of forehead and stiff of heart.”

[3:8]  ⁷⁹ tn Heb “strong, resolute.”

[3:9]  ⁸⁰ tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.

[3:9]  ⁸¹ tn Heb “of their faces.”

[10:21]  ⁸² tn Here δέ (de) has not been translated.

[10:21]  ⁸³ tn Or “will rebel against.”

[10:23]  ⁸⁴ tn Here δέ (de) has not been translated.

[10:23]  ⁸⁵ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ⁸⁶ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ⁸⁷ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[24:9]  ⁸⁸ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁸⁹ sn See Matt 5:10-12; 1 Cor 1:25-31.

[2:34]  ⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁹¹ tn Grk “behold.”

[2:34]  ⁹² tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁹³ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁹⁴ tn Grk “and for a sign of contradiction.”

[16:20]  ⁹⁵ tn Grk “And when.” 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.

[16:20]  ⁹⁶ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁹⁷ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁹⁸ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ⁹⁹ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ¹⁰⁰ tn Or “acknowledge.”

[16:21]  ¹⁰¹ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ¹⁰² tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ¹⁰³ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹⁰⁴ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹⁰⁵ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹⁰⁶ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[17:6]  ¹⁰⁷ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹⁰⁸ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ¹⁰⁹ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹¹⁰ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:7]  ¹¹¹ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹¹² tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹¹³ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹¹⁴ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹¹⁵ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ¹¹⁶ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ¹¹⁷ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[19:8]  ¹¹⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹¹⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹²⁰ sn See the note on synagogue in 6:9.

[19:8]  ¹²¹ tn Or “boldly.”

[19:8]  ¹²² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ¹²³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹²⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ¹²⁵ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹²⁶ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹²⁷ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹²⁸ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹²⁹ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹³⁰ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹³¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹³² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹³³ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:25]  ¹³⁴ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹³⁵ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹³⁶ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹³⁷ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ¹³⁸ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹³⁹ tn Or “misled.”

[19:26]  ¹⁴⁰ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹⁴¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹⁴² tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹⁴³ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ¹⁴⁴ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27]  ¹⁴⁵ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ¹⁴⁶ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ¹⁴⁷ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ¹⁴⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ¹⁴⁹ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:28]  ¹⁵⁰ tn Grk “And when.” 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.

[19:28]  ¹⁵¹ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ¹⁵² tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ¹⁵³ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ¹⁵⁴ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[28:22]  ¹⁵⁵ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹⁵⁶ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹⁵⁷ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:1]  ¹⁵⁸ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ¹⁵⁹ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[4:9]  ¹⁶⁰ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ¹⁶¹ tn Grk “is of you.”

[4:9]  ¹⁶² tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ¹⁶³ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ¹⁶⁴ tn See the note on “fellow slave” in 1:7.

[4:12]  ¹⁶⁵ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ¹⁶⁶ tn Or “filled.”

[4:13]  ¹⁶⁷ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.