Kejadian 8:1-22
Konteks8:1 But God remembered 1 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 2 the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 3 and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 4 from the earth, so that they 5 had gone down 6 by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. 7 8:5 The waters kept on receding 8 until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 9
8:6 At the end of forty days, 10 Noah opened the window he had made in the ark 11 8:7 and sent out a raven; it kept flying 12 back and forth until the waters had dried up on the earth.
8:8 Then Noah 13 sent out a dove 14 to see if the waters had receded 15 from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 16 the surface of the entire earth, and so it returned to Noah 17 in the ark. He stretched out his hand, took the dove, 18 and brought it back into the ark. 19 8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 20 the dove returned to him in the evening, there was 21 a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, 22 but it did not return to him this time. 23
8:13 In Noah’s six hundred and first year, 24 in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that 25 the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 26 was dry.
8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out 27 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 28 and be fruitful and multiply on the earth!” 29
8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.
8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. 30 8:21 And the Lord smelled the soothing aroma 31 and said 32 to himself, 33 “I will never again curse 34 the ground because of humankind, even though 35 the inclination of their minds 36 is evil from childhood on. 37 I will never again destroy everything that lives, as I have just done.
8:22 “While the earth continues to exist, 38
planting time 39 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
Kejadian 2:9
Konteks2:9 The Lord God made all kinds of trees grow from the soil, 40 every tree that was pleasing to look at 41 and good for food. (Now 42 the tree of life 43 and the tree of the knowledge of good and evil 44 were in the middle of the orchard.)
Kejadian 3:10-12
Konteks3:10 The man replied, 45 “I heard you moving about 46 in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God 47 said, “Who told you that you were naked? 48 Did you eat from the tree that I commanded you not to eat from?” 49 3:12 The man said, “The woman whom you gave me, she gave 50 me some fruit 51 from the tree and I ate it.”
Kejadian 4:16-17
Konteks4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 52 east of Eden.
4:17 Cain had marital relations 53 with his wife, and she became pregnant 54 and gave birth to Enoch. Cain was building a city, and he named the city after 55 his son Enoch.
Kisah Para Rasul 9:16
Konteks9:16 For I will show him how much he must suffer for the sake of my name.” 56
Kisah Para Rasul 13:46
Konteks13:46 Both Paul and Barnabas replied courageously, 57 “It was necessary to speak the word of God 58 to you first. Since you reject it and do not consider yourselves worthy 59 of eternal life, we 60 are turning to the Gentiles. 61
Kisah Para Rasul 13:50
Konteks13:50 But the Jews incited 62 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out 63 of their region.
Kisah Para Rasul 14:5-6
Konteks14:5 When both the Gentiles and the Jews (together with their rulers) made 64 an attempt to mistreat 65 them and stone them, 66 14:6 Paul and Barnabas 67 learned about it 68 and fled to the Lycaonian cities of Lystra 69 and Derbe 70 and the surrounding region.
Kisah Para Rasul 21:27-31
Konteks21:27 When the seven days were almost over, 71 the Jews from the province of Asia 72 who had seen him in the temple area 73 stirred up the whole crowd 74 and seized 75 him, 21:28 shouting, “Men of Israel, 76 help! This is the man who teaches everyone everywhere against our people, our law, 77 and this sanctuary! 78 Furthermore 79 he has brought Greeks into the inner courts of the temple 80 and made this holy place ritually unclean!” 81 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 82 they assumed Paul had brought him into the inner temple courts.) 83 21:30 The whole city was stirred up, 84 and the people rushed together. 85 They seized 86 Paul and dragged him out of the temple courts, 87 and immediately the doors were shut. 21:31 While they were trying 88 to kill him, a report 89 was sent up 90 to the commanding officer 91 of the cohort 92 that all Jerusalem was in confusion. 93
Kisah Para Rasul 22:21-24
Konteks22:21 Then 94 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 95 was listening to him until he said this. 96 Then 97 they raised their voices and shouted, 98 “Away with this man 99 from the earth! For he should not be allowed to live!” 100 22:23 While they were screaming 101 and throwing off their cloaks 102 and tossing dust 103 in the air, 22:24 the commanding officer 104 ordered Paul 105 to be brought back into the barracks. 106 He told them 107 to interrogate Paul 108 by beating him with a lash 109 so that he could find out the reason the crowd 110 was shouting at Paul 111 in this way.
Efesus 3:1-8
Konteks3:1 For this reason I, Paul, the prisoner of Christ Jesus 112 for the sake of you Gentiles – 3:2 if indeed 113 you have heard of the stewardship 114 of God’s grace that was given to me for you, 3:3 that 115 by revelation the divine secret 116 was made known to me, as I wrote before briefly. 117 3:4 When reading this, 118 you will be able to 119 understand my insight into this secret 120 of Christ. 3:5 Now this secret 121 was not disclosed to people 122 in former 123 generations as it has now been revealed to his holy apostles and prophets by 124 the Spirit, 3:6 namely, that through the gospel 125 the Gentiles are fellow heirs, fellow members 126 of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel 127 according to the gift of God’s grace that was given to me by 128 the exercise of his power. 129 3:8 To me – less than the least of all the saints 130 – this grace was given, 131 to proclaim to the Gentiles the unfathomable riches of Christ
Efesus 3:1
Konteks3:1 For this reason I, Paul, the prisoner of Christ Jesus 132 for the sake of you Gentiles –
Efesus 2:16
Konteks2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. 133
[8:1] 1 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
[8:1] 2 tn Heb “to pass over.”
[8:2] 3 tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.
[8:3] 4 tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”
[8:3] 5 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
[8:3] 6 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
[8:4] 7 tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).
[8:4] sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44.
[8:5] 8 tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.
[8:5] 9 tn Or “could be seen.”
[8:6] 10 tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.
[8:6] 11 tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.
[8:7] 12 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.
[8:8] 13 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.
[8:8] 14 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.
[8:8] 15 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.
[8:9] 16 tn The words “still covered” is supplied in the translation for stylistic reasons.
[8:9] 17 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.
[8:9] 18 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.
[8:9] 19 tn Heb “and he brought it to himself to the ark.”
[8:11] 20 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
[8:11] 21 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.
[8:12] 22 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.
[8:12] 23 tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.
[8:13] 24 tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.
[8:13] 25 tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.
[8:14] 26 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
[8:17] 27 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[8:17] 28 tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.
[8:17] 29 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
[8:20] 30 sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the
[8:21] 31 tn The
[8:21] 32 tn Heb “and the
[8:21] 33 tn Heb “in his heart.”
[8:21] 34 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.
[8:21] 35 tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.
[8:21] 36 tn Heb “the inclination of the heart of humankind.”
[8:21] 37 tn Heb “from his youth.”
[8:22] 38 tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”
[8:22] 39 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
[2:9] 40 tn Heb “ground,” referring to the fertile soil.
[2:9] 41 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
[2:9] 42 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
[2:9] 43 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
[2:9] 44 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
[3:10] 45 tn Heb “and he said.”
[3:10] 46 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”
[3:11] 47 tn Heb “and he said.” The referent (the
[3:11] 48 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the
[3:11] 49 sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
[3:12] 50 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.
[3:12] 51 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
[4:16] 52 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[4:17] 53 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:17] 54 tn Or “she conceived.”
[4:17] 55 tn Heb “according to the name of.”
[9:16] 56 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
[13:46] 57 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
[13:46] 58 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
[13:46] 59 tn Or “and consider yourselves unworthy.”
[13:46] 60 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 61 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
[13:50] 62 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 63 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
[14:5] 64 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[14:5] 65 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 66 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
[14:6] 67 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 68 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
[14:6] 69 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:6] 70 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[21:27] 71 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”
[21:27] 72 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[21:27] sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
[21:27] 73 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
[21:27] 74 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”
[21:27] 75 tn Grk “and laid hands on.”
[21:28] 76 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
[21:28] 77 sn The law refers to the law of Moses.
[21:28] 78 tn Grk “this place.”
[21:28] sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
[21:28] 79 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[21:28] 80 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
[21:28] 81 tn Or “and has defiled this holy place.”
[21:28] sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
[21:29] 83 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:29] sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
[21:30] 84 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 85 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
[21:30] 86 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
[21:30] 87 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 89 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 90 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 91 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[21:31] 92 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 93 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[22:21] 94 tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:22] 95 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 96 tn Grk “until this word.”
[22:22] sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.
[22:22] 97 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 100 tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”
[22:23] 101 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
[22:23] 102 tn Or “outer garments.”
[22:23] sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).
[22:23] 103 sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.
[22:24] 104 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[22:24] 105 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 106 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[22:24] 107 tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.
[22:24] 108 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 109 sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.
[22:24] 110 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[22:24] 111 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[3:1] 112 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
[3:2] 113 sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.
[3:2] 114 tn Or “administration,” “dispensation,” “commission.”
[3:3] 115 tn Or “namely, that is.”
[3:3] 117 tn Or “as I wrote above briefly.”
[3:3] sn As I wrote briefly may refer to the author’s brief discussion of the divine secret in 1:9.
[3:4] 118 tn Grk “which, when reading.”
[3:4] 119 tn Grk “you are able to.”
[3:5] 121 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
[3:5] 122 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
[3:6] 125 sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.
[3:6] 126 tn Grk “and fellow members.”
[3:7] 127 tn Grk “of which I was made a minister,” “of which I became a servant.”
[3:7] 128 tn Grk “according to.”
[3:7] 129 sn On the exercise of his power see 1:19-20.
[3:8] 130 sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.
[3:8] 131 sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).
[3:1] 132 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
