Imamat 21:20

21:20 or a hunchback, or a dwarf, ¹  or one with a spot in his eye, ²  or a festering eruption, or a feverish rash, ³  or a crushed testicle.

Imamat 21:2

21:2 except for his close relative who is near to him: ⁴  his mother, his father, his son, his daughter, his brother,

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ⁵  Paul ⁶  departed from ⁷  Athens ⁸  and went to Corinth. ⁹ 

Kisah Para Rasul 19:1-3

Disciples of John the Baptist at Ephesus

19:1 While ¹⁰  Apollos was in Corinth, ¹¹  Paul went through the inland ¹²  regions ¹³  and came to Ephesus. ¹⁴  He ¹⁵  found some disciples there ¹⁶  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁷  They replied, ¹⁸  “No, we have not even ¹⁹  heard that there is a Holy Spirit.” 19:3 So Paul ²⁰  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ²¹ 

Yeremia 36:24

36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. ²² 

Markus 14:63-64

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” ²³  They all condemned him as deserving death.

[21:20]  ¹ tn Heb “thin”; cf. NAB “weakly.” This could refer to either an exceptionally small (i.e., dwarfed) man (B. A. Levine, Leviticus [JPSTC], 146) or perhaps one with a “withered limb” (J. E. Hartley, Leviticus [WBC], 342, 344).

[21:20]  ² tn The term rendered “spot” derives from a root meaning “mixed” or “confused” (cf. NAB “walleyed”). It apparently refers to any kind of marked flaw in the eye that can be seen by others. Smr, Syriac, Tg. Onq., and Tg. Ps.-J. have plural “his eyes.”

[21:20]  ³ tn The exact meaning and medical reference of the terms rendered “festering eruption” and “feverish rash” is unknown, but see the translations and remarks in B. A. Levine, Leviticus (JPSTC), 146; J. E. Hartley, Leviticus (WBC), 342, 344, 349-50; and R. K. Harrison, NIDOTTE 1:890 and 2:461.

[21:2]  ⁴ tn Heb “except for his flesh, the one near to him.”

[18:1]  ⁵ tn Grk “After these things.”

[18:1]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁷ tn Or “Paul left.”

[18:1]  ⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁹ 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.

[19:1]  ¹⁰ tn Grk “It happened that while.” 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.

[19:1]  ¹¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹² tn Or “interior.”

[19:1]  ¹³ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁵ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹⁶ tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ²⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ²¹ tn Grk “they said.”

[36:24]  ²² tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.

[36:24]  sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qara’]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the Lord had hoped would happen when the king and the people heard the warnings of Jeremiah (Jer 36:2-3). Instead, Jehoiakim expressed his contempt for the word of God by destroying the scroll.

[14:64]  ²³ tn Grk “What do you think?”