Yohanes 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Yohanes 10:39-40

10:39 Then ¹  they attempted ²  again to seize him, but he escaped their clutches. ³ 

10:40 Jesus ⁴  went back across the Jordan River ⁵  again to the place where John ⁶  had been baptizing at an earlier time, ⁷  and he stayed there.

Yohanes 11:54

11:54 Thus Jesus no longer went ⁸  around publicly ⁹  among the Judeans, ¹⁰  but went away from there to the region near the wilderness, to a town called Ephraim, ¹¹  and stayed there with his disciples.

Kejadian 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ¹²  with blindness. The men outside ¹³  wore themselves out trying to find the door.

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ¹⁴  and wash your feet. Then you can be on your way early in the morning.” ¹⁵  “No,” they replied, “we’ll spend the night in the town square.” ¹⁶ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁷  days, when the disciples were growing in number, ¹⁸  a complaint arose on the part of the Greek-speaking Jews ¹⁹  against the native Hebraic Jews, ²⁰  because their widows ²¹  were being overlooked ²²  in the daily distribution of food. ²³ 

Lukas 4:30

4:30 But he passed through the crowd ²⁴  and went on his way. ²⁵ 

Lukas 24:31

24:31 At this point ²⁶  their eyes were opened and they recognized ²⁷  him. ²⁸  Then ²⁹  he vanished out of their sight.

Kisah Para Rasul 8:39-40

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 ³⁰  went on his way rejoicing. ³¹  8:40 Philip, however, found himself ³²  at Azotus, ³³  and as he passed through the area, ³⁴  he proclaimed the good news ³⁵  to all the towns ³⁶  until he came to Caesarea. ³⁷ 

[10:39]  ¹ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ² tn Grk “they were seeking.”

[10:39]  ³ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[10:40]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ⁵ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ⁶ sn John refers to John the Baptist.

[10:40]  ⁷ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[11:54]  ⁸ tn Grk “walked.”

[11:54]  ⁹ tn Or “openly.”

[11:54]  ¹⁰ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ¹¹ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[19:11]  ¹² tn Heb “from the least to the greatest.”

[19:11]  ¹³ tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:2]  ¹⁴ tn The imperatives have the force of invitation.

[19:2]  ¹⁵ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ¹⁶ sn The town square refers to the wide street area at the gate complex of the city.

[6:1]  ¹⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁸ tn Grk “were multiplying.”

[6:1]  ¹⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²¹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²² tn Or “neglected.”

[6:1]  ²³ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[4:30]  ²⁴ tn Grk “their midst.”

[4:30]  ²⁵ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[24:31]  ²⁶ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ²⁷ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ²⁸ tn This pronoun is somewhat emphatic.

[24:31]  ²⁹ tn This translates a καί (kai, “and”) that has clear sequential force.

[8:39]  ³⁰ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ³¹ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ³² tn Or “appeared.”

[8:40]  ³³ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ³⁴ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ³⁵ tn Or “he preached the gospel.”

[8:40]  ³⁶ tn Or “cities.”

[8:40]  ³⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.