Kejadian 19:1-3
Konteks19:1 The two angels came to Sodom in the evening while 1 Lot was sitting in the city’s gateway. 2 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 3 and wash your feet. Then you can be on your way early in the morning.” 4 “No,” they replied, “we’ll spend the night in the town square.” 5
19:3 But he urged 6 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.
Yudas 1:16-21
Konteks1:16 These people are grumblers and 7 fault-finders who go 8 wherever their desires lead them, 9 and they give bombastic speeches, 10 enchanting folks 11 for their own gain. 12
1:17 But you, dear friends – recall the predictions 13 foretold by the apostles of our Lord Jesus Christ. 14 1:18 For they said to you, “In the end time there will come 15 scoffers, propelled by their own ungodly desires.” 16 1:19 These people are divisive, 17 worldly, 18 devoid of the Spirit. 19 1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 20 1:21 maintain 21 yourselves in the love of God, while anticipating 22 the mercy of our Lord Jesus Christ that brings eternal life. 23
Yudas 1:1
Konteks1:1 From Jude, 24 a slave 25 of Jesus Christ and brother of James, 26 to those who are called, wrapped in the love of 27 God the Father and kept for 28 Jesus Christ.
Kisah Para Rasul 17:9-24
Konteks17:9 After 29 the city officials 30 had received bail 31 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 32 at once, during the night. When they arrived, 33 they went to the Jewish synagogue. 34 17:11 These Jews 35 were more open-minded 36 than those in Thessalonica, 37 for they eagerly 38 received 39 the message, examining 40 the scriptures carefully every day 41 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 42 prominent 43 Greek women and men. 17:13 But when the Jews from Thessalonica 44 heard that Paul had also proclaimed the word of God 45 in Berea, 46 they came there too, inciting 47 and disturbing 48 the crowds. 17:14 Then the brothers sent Paul away to the coast 49 at once, but Silas and Timothy remained in Berea. 50 17:15 Those who accompanied Paul escorted him as far as Athens, 51 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 52
17:16 While Paul was waiting for them in Athens, 53 his spirit was greatly upset 54 because he saw 55 the city was full of idols. 17:17 So he was addressing 56 the Jews and the God-fearing Gentiles 57 in the synagogue, 58 and in the marketplace every day 59 those who happened to be there. 17:18 Also some of the Epicurean 60 and Stoic 61 philosophers were conversing 62 with him, and some were asking, 63 “What does this foolish babbler 64 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 65 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 66 17:19 So they took Paul and 67 brought him to the Areopagus, 68 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 69 to our ears, so we want to know what they 70 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 71 in nothing else than telling 72 or listening to something new.) 73
17:22 So Paul stood 74 before the Areopagus and said, “Men of Athens, I see that you are very religious 75 in all respects. 76 17:23 For as I went around and observed closely your objects of worship, 77 I even found an altar with this inscription: 78 ‘To an unknown god.’ Therefore what you worship without knowing it, 79 this I proclaim to you. 17:24 The God who made the world and everything in it, 80 who is 81 Lord of heaven and earth, does not live in temples made by human hands, 82
Ayub 31:32
Konteks31:32 But 83 no stranger had to spend the night outside,
for I opened my doors to the traveler 84 –
Lukas 10:38-42
Konteks10:38 Now as they went on their way, Jesus 85 entered a certain village where a woman named Martha welcomed him as a guest. 86 10:39 She 87 had a sister named Mary, who sat 88 at the Lord’s feet 89 and listened to what he said. 10:40 But Martha was distracted 90 with all the preparations she had to make, 91 so 92 she came up to him and said, “Lord, don’t you care 93 that my sister has left me to do all the work 94 alone? Tell 95 her to help me.” 10:41 But the Lord 96 answered her, 97 “Martha, Martha, 98 you are worried and troubled 99 about many things, 10:42 but one thing 100 is needed. Mary has chosen the best 101 part; it will not be taken away from her.”
Lukas 19:7
Konteks19:7 And when the people 102 saw it, they all complained, 103 “He has gone in to be the guest of a man who is a sinner.” 104
Kisah Para Rasul 16:15
Konteks16:15 After she and her household were baptized, she urged us, 105 “If 106 you consider me to be a believer in the Lord, 107 come and stay in my house.” And she persuaded 108 us.
Kisah Para Rasul 18:1-3
Konteks18:1 After this 109 Paul 110 departed from 111 Athens 112 and went to Corinth. 113 18:2 There he 114 found 115 a Jew named Aquila, 116 a native of Pontus, 117 who had recently come from Italy with his wife Priscilla, because Claudius 118 had ordered all the Jews to depart from 119 Rome. 120 Paul approached 121 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 122 (for they were tentmakers 123 by trade). 124
Kisah Para Rasul 18:3
Konteks18:3 and because he worked at the same trade, he stayed with them and worked with them 125 (for they were tentmakers 126 by trade). 127
Yohanes 1:7-8
Konteks1:7 He came as a witness 128 to testify 129 about the light, so that everyone 130 might believe through him. 1:8 He himself was not the light, but he came to testify 131 about the light.
[19:1] 1 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 2 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:1] sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).
[19:2] 3 tn The imperatives have the force of invitation.
[19:2] 4 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 5 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 6 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
[1:16] 7 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 8 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 9 tn Grk “(who go/going) according to their own lusts.”
[1:16] 10 tn Grk “and their mouth speaks bombastic things.”
[1:16] sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
[1:16] 11 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 12 tn Or “to their own advantage.”
[1:17] 13 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
[1:17] 14 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
[1:18] 16 tn Grk “going according to their own desires of ungodliness.”
[1:18] sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
[1:19] 17 tn Grk “these are the ones who cause divisions.”
[1:19] 18 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
[1:19] 19 tn Grk “not having [the] Spirit.”
[1:19] sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
[1:20] 20 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
[1:21] 22 tn Or “waiting for.”
[1:21] 23 tn Grk “unto eternal life.”
[1:1] 24 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] 25 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] 26 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] 27 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] 28 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.
[17:9] 29 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[17:9] 30 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 31 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
[17:10] 32 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
[17:10] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 33 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
[17:10] 34 sn See the note on synagogue in 6:9.
[17:11] 35 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 36 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 37 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 38 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 39 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 40 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 41 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 42 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:13] 44 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 45 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
[17:13] 46 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[17:13] 47 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 48 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 49 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 50 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 51 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 52 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 53 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 54 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”
[17:16] sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
[17:16] 55 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
[17:17] 56 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 17:17. 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.
[17:17] 57 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
[17:17] 58 sn See the note on synagogue in 6:9.
[17:17] 59 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 60 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 61 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 62 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 64 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
[17:18] 65 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
[17:18] 66 sn This is a parenthetical note by the author.
[17:19] 67 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 68 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:19] sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
[17:20] 69 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 70 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
[17:21] 71 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 72 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 73 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 74 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 75 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
[17:22] 76 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 77 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 78 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
[17:23] 79 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
[17:24] 80 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 81 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
[17:24] 82 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
[31:32] 83 tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.
[31:32] 84 tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.
[10:38] 85 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 86 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:39] 87 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 88 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 89 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
[10:40] 90 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 91 tn Grk “with much serving.”
[10:40] 92 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 93 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 94 tn Grk “has left me to serve alone.”
[10:40] 95 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 96 tc Most
[10:41] 97 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 98 sn The double vocative Martha, Martha communicates emotion.
[10:41] 99 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 100 tc Or, with some
[10:42] 101 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[19:7] 102 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 103 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 104 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[16:15] 105 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 106 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
[16:15] 107 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
[16:15] 108 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
[18:1] 109 tn Grk “After these things.”
[18:1] 110 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 112 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 113 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 114 tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.
[18:2] 115 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 116 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
[18:2] 117 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 118 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 120 map For location see JP4 A1.
[18:3] 122 tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.
[18:3] 123 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
[18:3] 124 sn This is a parenthetical note by the author.
[18:3] 125 tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.
[18:3] 126 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
[18:3] 127 sn This is a parenthetical note by the author.
[1:7] 128 tn Grk “came for a testimony.”
[1:7] sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).
