Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ² 

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ³  “These men are servants ⁴  of the Most High God, who are proclaiming to you the way ⁵  of salvation.” ⁶ 

Kisah Para Rasul 19:9

19:9 But when ⁷  some were stubborn ⁸  and refused to believe, reviling ⁹  the Way ¹⁰  before the congregation, he left ¹¹  them and took the disciples with him, ¹²  addressing ¹³  them every day ¹⁴  in the lecture hall ¹⁵  of Tyrannus.

Kisah Para Rasul 19:23

19:23 At ¹⁶  that time ¹⁷  a great disturbance ¹⁸  took place concerning the Way. ¹⁹ 

Kejadian 18:19

18:19 I have chosen him ²⁰  so that he may command his children and his household after him to keep ²¹  the way of the Lord by doing ²²  what is right and just. Then the Lord will give ²³  to Abraham what he promised ²⁴  him.”

Yudas 1:22

1:22 And have mercy on those who waver;

Yudas 1:1

Salutation

1:1 From Jude, ²⁵  a slave ²⁶  of Jesus Christ and brother of James, ²⁷  to those who are called, wrapped in the love of ²⁸  God the Father and kept for ²⁹  Jesus Christ.

1 Samuel 12:23

12:23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright.

Mazmur 25:8-9

25:8 The Lord is both kind and fair; ³⁰ 

that is why he teaches sinners the right way to live. ³¹ 

25:9 May he show ³²  the humble what is right! ³³ 

May he teach ³⁴  the humble his way!

Mazmur 119:1

Psalm 119 ³⁵ 

א (Alef)

119:1 How blessed are those whose actions are blameless, ³⁶ 

who obey ³⁷  the law of the Lord.

Yesaya 40:3

40:3 A voice cries out,

“In the wilderness clear a way for the Lord;

construct in the desert a road for our God.

Yeremia 6:16

6:16 The Lord said to his people: ³⁸ 

“You are standing at the crossroads. So consider your path. ³⁹ 

Ask where the old, reliable paths ⁴⁰  are.

Ask where the path is that leads to blessing ⁴¹  and follow it.

If you do, you will find rest for your souls.”

But they said, “We will not follow it!”

Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ⁴²  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ⁴³ 

“The voice ⁴⁴  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ⁴⁵  his paths straight.’” ⁴⁶ 

Markus 1:3

1:3 the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make ⁴⁷  his paths straight.’” ⁴⁸ 

Markus 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ⁴⁹  but teach the way of God in accordance with the truth. ⁵⁰  Is it right ⁵¹  to pay taxes ⁵²  to Caesar ⁵³  or not? Should we pay or shouldn’t we?”

Lukas 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁵⁴  of one shouting in the wilderness: ⁵⁵ 

‘Prepare the way for the Lord,

make ⁵⁶  his paths straight.

Yohanes 1:23

1:23 John ⁵⁷  said, “I am the voice of one shouting in the wilderness, ‘Make straight ⁵⁸  the way for the Lord,’ ⁵⁹  as Isaiah the prophet said.”

[13:10]  ¹ tn Or “unscrupulousness.”

[13:10]  ² sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[16:17]  ³ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁴ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁵ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁶ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[19:9]  ⁷ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁸ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹³ 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]  ¹⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁵ 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.”

[19:23]  ¹⁶ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ¹⁷ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ¹⁸ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ¹⁹ sn The Way refers to the Christian movement (Christianity).

[18:19]  ²⁰ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ²¹ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ²² tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ²³ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ²⁴ tn Heb “spoke to.”

[1:1]  ²⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

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

[1:1]  ²⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[25:8]  ³⁰ tn Heb “good and just.”

[25:8]  ³¹ tn Heb “teaches sinners in the way.”

[25:9]  ³² tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ³³ tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ³⁴ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[119:1]  ³⁵ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

[119:1]  ³⁶ tn Heb “[Oh] the happiness of those who are blameless of way.”

[119:1]  ³⁷ tn Heb “walk in.”

[6:16]  ³⁸ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:16]  ³⁹ tn Heb “Stand at the crossroads and look.”

[6:16]  ⁴⁰ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

[6:16]  ⁴¹ tn Heb “the way of/to the good.”

[14:9]  ⁴² tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

[3:3]  ⁴³ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ⁴⁴ tn Or “A voice.”

[3:3]  ⁴⁵ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁴⁶ sn A quotation from Isa 40:3.

[1:3]  ⁴⁷ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

[1:3]  ⁴⁸ sn A quotation from Isa 40:3.

[12:14]  ⁴⁹ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ⁵⁰ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ⁵¹ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ⁵² tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

[12:14]  ⁵³ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

[3:4]  ⁵⁴ tn Or “A voice.”

[3:4]  ⁵⁵ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁵⁶ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[1:23]  ⁵⁷ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ⁵⁸ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ⁵⁹ sn A quotation from Isa 40:3.