Yeremia 13:23

13:23 But there is little hope for you ever doing good,

you who are so accustomed to doing evil.

Can an Ethiopian ¹  change the color of his skin?

Can a leopard remove its spots? ² 

Mazmur 68:31

68:31 They come with red cloth ³  from Egypt,

Ethiopia ⁴  voluntarily offers tribute ⁵  to God.

Matius 8:11-12

8:11 I tell you, many will come from the east and west to share the banquet ⁶  with Abraham, Isaac, and Jacob ⁷  in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁸ 

Matius 20:16

20:16 So the last will be first, and the first last.”

Lukas 10:30-36

10:30 Jesus replied, ⁹  “A man was going down ¹⁰  from Jerusalem ¹¹  to Jericho, ¹²  and fell into the hands of robbers, who stripped him, beat ¹³  him up, and went off, leaving him half dead. ¹⁴  10:31 Now by chance ¹⁵  a priest was going down that road, but ¹⁶  when he saw the injured man ¹⁷  he passed by ¹⁸  on the other side. ¹⁹  10:32 So too a Levite, when he came up to ²⁰  the place and saw him, ²¹  passed by on the other side. 10:33 But ²²  a Samaritan ²³  who was traveling ²⁴  came to where the injured man ²⁵  was, and when he saw him, he felt compassion for him. ²⁶  10:34 He ²⁷  went up to him ²⁸  and bandaged his wounds, pouring oil ²⁹  and wine on them. Then ³⁰  he put him on ³¹  his own animal, ³²  brought him to an inn, and took care of him. 10:35 The ³³  next day he took out two silver coins ³⁴  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ³⁵  10:36 Which of these three do you think became a neighbor ³⁶  to the man who fell into the hands of the robbers?”

Lukas 13:29-30

13:29 Then ³⁷  people ³⁸  will come from east and west, and from north and south, and take their places at the banquet table ³⁹  in the kingdom of God. ⁴⁰  13:30 But ⁴¹  indeed, ⁴²  some are last ⁴³  who will be first, and some are first who will be last.”

Kisah Para Rasul 8:27-39

8:27 So ⁴⁴  he got up ⁴⁵  and went. There ⁴⁶  he met ⁴⁷  an Ethiopian eunuch, ⁴⁸  a court official of Candace, ⁴⁹  queen of the Ethiopians, who was in charge of all her treasury. He ⁵⁰  had come to Jerusalem to worship, ⁵¹  8:28 and was returning home, sitting ⁵²  in his chariot, reading ⁵³  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁵⁴  to it ⁵⁵  and heard the man ⁵⁶  reading Isaiah the prophet. He ⁵⁷  asked him, ⁵⁸  “Do you understand what you’re reading?” 8:31 The man ⁵⁹  replied, “How in the world can I, ⁶⁰  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁶¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁶²  not open his mouth.

8:33 In humiliation ⁶³  justice was taken from him. ⁶⁴ 

Who can describe his posterity? ⁶⁵ 

For his life was taken away ⁶⁶  from the earth.” ⁶⁷ 

8:34 Then the eunuch said ⁶⁸  to Philip, “Please tell me, ⁶⁹  who is the prophet saying this about – himself or someone else?” ⁷⁰  8:35 So Philip started speaking, ⁷¹  and beginning with this scripture ⁷²  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁷³  from being baptized?” 8:37 [[EMPTY]] ⁷⁴  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁷⁵  and Philip baptized ⁷⁶  him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁷⁷  went on his way rejoicing. ⁷⁸ 

[13:23]  ¹ tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = “burnt face.”

[13:23]  ² tn Heb “Can the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.

[68:31]  ³ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

[68:31]  ⁴ tn Heb “Cush.”

[68:31]  ⁵ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

[8:11]  ⁶ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ⁷ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:12]  ⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[10:30]  ⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁰ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹³ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ¹⁴ sn That is, in a state between life and death; severely wounded.

[10:31]  ¹⁵ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ¹⁷ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ¹⁸ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ¹⁹ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ²⁰ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²¹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ²³ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ²⁴ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ²⁵ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ²⁶ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:34]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁸ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²⁹ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ³¹ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ³² sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ³³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ³⁴ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ³⁵ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ³⁶ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[13:29]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ³⁸ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ³⁹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ⁴⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:30]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ⁴² tn Grk “behold.”

[13:30]  ⁴³ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[8:27]  ⁴⁴ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁴⁵ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁴⁶ tn Grk “And there.” 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.

[8:27]  ⁴⁷ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁴⁸ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁴⁹ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ⁵⁰ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ⁵¹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ⁵² tn Grk “and was sitting.” 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.

[8:28]  ⁵³ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[8:30]  ⁵⁴ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁵⁵ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁵⁶ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁵⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁵⁸ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ⁵⁹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁶⁰ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ⁶¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁶² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ⁶³ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁶⁴ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁶⁵ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁶⁶ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁶⁷ sn A quotation from Isa 53:7-8.

[8:34]  ⁶⁸ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁶⁹ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁷⁰ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ⁷¹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁷² sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ⁷³ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ⁷⁴ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ⁷⁵ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ⁷⁶ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ⁷⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁷⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).