Lukas 5:30

5:30 But ¹  the Pharisees ²  and their experts in the law ³  complained ⁴  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁵ 

Lukas 15:2

15:2 But ⁶  the Pharisees ⁷  and the experts in the law ⁸  were complaining, ⁹  “This man welcomes ¹⁰  sinners and eats with them.”

Lukas 15:28-30

15:28 But the older son ¹¹  became angry ¹²  and refused ¹³  to go in. His father came out and appealed to him, 15:29 but he answered ¹⁴  his father, ‘Look! These many years I have worked like a slave ¹⁵  for you, and I never disobeyed your commands. Yet ¹⁶  you never gave me even a goat ¹⁷  so that I could celebrate with my friends! 15:30 But when this son of yours ¹⁸  came back, who has devoured ¹⁹  your assets with prostitutes, ²⁰  you killed the fattened calf ²¹  for him!’

Lukas 19:7

19:7 And when the people ²²  saw it, they all complained, ²³  “He has gone in to be the guest of a man who is a sinner.” ²⁴ 

Kisah Para Rasul 11:2-3

11:2 So when Peter went up to Jerusalem, ²⁵  the circumcised believers ²⁶  took issue with ²⁷  him, 11:3 saying, “You went to ²⁸  uncircumcised men and shared a meal with ²⁹  them.”

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ³⁰  and they began to contradict ³¹  what Paul was saying ³²  by reviling him. ³³ 

Kisah Para Rasul 22:21-22

22:21 Then ³⁴  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ³⁵  was listening to him until he said this. ³⁶  Then ³⁷  they raised their voices and shouted, ³⁸  “Away with this man ³⁹  from the earth! For he should not be allowed to live!” ⁴⁰ 

Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁴¹  that I now ⁴²  make to you.”

Kisah Para Rasul 2:16

2:16 But this is what was spoken about through the prophet Joel: ⁴³ 

Yudas 1:16

1:16 These people are grumblers and ⁴⁴  fault-finders who go ⁴⁵  wherever their desires lead them, ⁴⁶  and they give bombastic speeches, ⁴⁷  enchanting folks ⁴⁸  for their own gain. ⁴⁹ 

[5:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ² sn See the note on Pharisees in 5:17.

[5:30]  ³ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁴ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁵ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[15:2]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁷ sn See the note on Pharisees in 5:17.

[15:2]  ⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹⁰ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:28]  ¹¹ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹² tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹³ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ¹⁴ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ¹⁵ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ¹⁶ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹⁷ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ¹⁸ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹⁹ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ²⁰ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ²¹ sn See note on the phrase “fattened calf” in v. 23.

[19:7]  ²² 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]  ²³ 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]  ²⁴ 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.

[11:2]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ²⁶ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ²⁷ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ²⁸ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ²⁹ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[13:45]  ³⁰ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ³¹ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ³² tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ³³ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[22:21]  ³⁴ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ³⁵ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ³⁶ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ³⁷ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ³⁸ tn Grk “and said.”

[22:22]  ³⁹ tn Grk “this one.”

[22:22]  ⁴⁰ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:1]  ⁴¹ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁴² tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[2:16]  ⁴³ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[1:16]  ⁴⁴ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁴⁵ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴⁶ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴⁷ 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]  ⁴⁸ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁴⁹ tn Or “to their own advantage.”