Kisah Para Rasul 26:11
Konteks26:11 I punished 1 them often in all the synagogues 2 and tried to force 3 them to blaspheme. Because I was so furiously enraged 4 at them, I went to persecute 5 them even in foreign cities.
Kisah Para Rasul 26:2
Konteks26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 6 I consider myself fortunate that I am about to make my defense before you today,
Kisah Para Rasul 9:11
Konteks9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 7 and at Judas’ house look for a man from Tarsus named Saul. For he is praying,
Yeremia 29:26
Konteks29:26 “The Lord has made you priest in place of Jehoiada. 8 He has put you in charge in the Lord’s temple of controlling 9 any lunatic 10 who pretends to be a prophet. 11 And it is your duty to put any such person in the stocks 12 with an iron collar around his neck. 13
Hosea 9:7
Konteks9:7 The time of judgment 14 is about to arrive! 15
The time of retribution 16 is imminent! 17
Let Israel know! 18
The prophet is considered a fool 19 –
the inspired man 20 is viewed as a madman 21 –
because of the multitude of your sins
and your intense 22 animosity.
Markus 3:21
Konteks3:21 When his family 23 heard this they went out to restrain him, for they said, “He is out of his mind.”
Yohanes 8:48
Konteks8:48 The Judeans 24 replied, 25 “Aren’t we correct in saying 26 that you are a Samaritan and are possessed by a demon?” 27
Yohanes 8:52
Konteks8:52 Then 28 the Judeans 29 responded, 30 “Now we know you’re possessed by a demon! 31 Both Abraham and the prophets died, and yet 32 you say, ‘If anyone obeys 33 my teaching, 34 he will never experience 35 death.’ 36
Yohanes 10:20-21
Konteks10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 37 Why do you listen to him?” 10:21 Others said, “These are not the words 38 of someone possessed by a demon. A demon cannot cause the blind to see, 39 can it?” 40
Yohanes 10:1
Konteks10:1 “I tell you the solemn truth, 41 the one who does not enter the sheepfold 42 by the door, 43 but climbs in some other way, is a thief and a robber.
Kolose 1:23
Konteks1:23 if indeed you remain in the faith, established and firm, 44 without shifting 45 from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.
Kolose 2:13-14
Konteks2:13 And even though you were dead in your 46 transgressions and in the uncircumcision of your flesh, he nevertheless 47 made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed 48 what was against us, a certificate of indebtedness 49 expressed in decrees opposed to us. He has taken it away by nailing it to the cross.
Kolose 4:10
Konteks4:10 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).
Kolose 4:2
Konteks4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Kolose 1:13
Konteks1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 50
[26:11] 1 tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[26:11] 2 sn See the note on synagogue in 6:9.
[26:11] 3 tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
[26:11] 4 tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”
[26:11] 5 tn Or “I pursued them even as far as foreign cities.”
[26:2] 6 sn See the note on King Agrippa in 25:13.
[9:11] 7 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
[29:26] 8 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
[29:26] 9 tc Heb “The
[29:26] 10 sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
[29:26] 11 tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.
[29:26] 12 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
[29:26] 13 tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).
[9:7] 14 tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”
[9:7] 15 tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.
[9:7] 16 tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”
[9:7] 17 tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”
[9:7] 18 tc The Aleppo Codex and Leningrad Codex (the MT
[9:7] 19 tn Or “is distraught”; cf. CEV, NLT “are crazy.”
[9:7] 20 tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”
[9:7] 21 tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).
[3:21] 23 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.
[3:21] tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.
[3:21] sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
[8:48] 24 tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
[8:48] 25 tn Grk “answered and said to him.”
[8:48] 26 tn Grk “Do we not say rightly.”
[8:48] 27 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
[8:52] 28 tc ‡ Important and early witnesses (Ì66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì75 D L Ψ 070 Ë1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì75) has the conjunction, the combination of Ì66 א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
[8:52] 29 tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).
[8:52] 30 tn Grk “said to him.”
[8:52] 31 tn Grk “you have a demon.”
[8:52] 32 tn “Yet” has been supplied to show the contrastive element present in the context.
[8:52] 33 tn Grk “If anyone keeps.”
[8:52] 35 tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[8:52] 36 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
[10:20] 37 tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
[10:21] 38 tn Or “the sayings.”
[10:21] 39 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
[10:21] 40 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
[10:1] 41 tn Grk “Truly, truly, I say to you.”
[10:1] 42 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
[1:23] 44 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
[1:23] 45 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
[2:13] 46 tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).
[2:13] 47 tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).
[2:14] 48 tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.
[2:14] 49 tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”
[1:13] 50 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
