Markus 11:18

11:18 The chief priests and the experts in the law ¹  heard it and they considered how they could assassinate ²  him, for they feared him, because the whole crowd was amazed by his teaching.

Keluaran 11:3

11:3 (Now the Lord granted the people favor with ³  the Egyptians. Moreover, the man Moses was very great in the land of Egypt, respected by Pharaoh’s servants and by the Egyptian people.) ⁴ 

Keluaran 11:1

The Tenth Blow: Death

11:1 ⁵ The Lord said to Moses, “I will bring one more plague on Pharaoh and on Egypt; after that he will release you from this place. When he releases you, ⁶  he will drive you out completely ⁷  from this place.

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ⁸  God. Then they said to him, “You see, brother, how many thousands of Jews ⁹  there are who have believed, and they are all ardent observers ¹⁰  of the law. ¹¹ 

Kisah Para Rasul 21:2

21:2 We found ¹²  a ship crossing over to Phoenicia, ¹³  went aboard, ¹⁴  and put out to sea. ¹⁵ 

Kisah Para Rasul 3:12-13

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁶  why are you amazed at this? Why ¹⁷  do you stare at us as if we had made this man ¹⁸  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹⁹  the God of our forefathers, ²⁰  has glorified ²¹  his servant ²²  Jesus, whom you handed over and rejected ²³  in the presence of Pilate after he had decided ²⁴  to release him.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁵  days, when the disciples were growing in number, ²⁶  a complaint arose on the part of the Greek-speaking Jews ²⁷  against the native Hebraic Jews, ²⁸  because their widows ²⁹  were being overlooked ³⁰  in the daily distribution of food. ³¹ 

Kisah Para Rasul 13:14

13:14 Moving on from ³²  Perga, ³³  they arrived at Pisidian Antioch, ³⁴  and on the Sabbath day they went into ³⁵  the synagogue ³⁶  and sat down.

Kisah Para Rasul 13:2

13:2 While they were serving ³⁷  the Lord and fasting, the Holy Spirit said, “Set apart ³⁸  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 24:2

24:2 When Paul ³⁹  had been summoned, Tertullus began to accuse him, ⁴⁰  saying, “We have experienced a lengthy time ⁴¹  of peace through your rule, ⁴²  and reforms ⁴³  are being made in this nation ⁴⁴  through your foresight. ⁴⁵ 

Kisah Para Rasul 24:15-22

24:15 I have ⁴⁶  a hope in God (a hope ⁴⁷  that ⁴⁸  these men ⁴⁹  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁵⁰  24:16 This is the reason ⁵¹  I do my best to always ⁵²  have a clear ⁵³  conscience toward God and toward people. ⁵⁴  24:17 After several years ⁵⁵  I came to bring to my people gifts for the poor ⁵⁶  and to present offerings, ⁵⁷  24:18 which I was doing when they found me in the temple, ritually purified, ⁵⁸  without a crowd or a disturbance. ⁵⁹  24:19 But there are some Jews from the province of Asia ⁶⁰  who should be here before you and bring charges, ⁶¹  if they have anything against me. 24:20 Or these men here ⁶²  should tell what crime ⁶³  they found me guilty of ⁶⁴  when I stood before the council, ⁶⁵  24:21 other than ⁶⁶  this one thing ⁶⁷  I shouted out while I stood before ⁶⁸  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁶⁹ 

24:22 Then Felix, ⁷⁰  who understood the facts ⁷¹  concerning the Way ⁷²  more accurately, ⁷³  adjourned their hearing, ⁷⁴  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁷⁵ 

Kisah Para Rasul 24:2

24:2 When Paul ⁷⁶  had been summoned, Tertullus began to accuse him, ⁷⁷  saying, “We have experienced a lengthy time ⁷⁸  of peace through your rule, ⁷⁹  and reforms ⁸⁰  are being made in this nation ⁸¹  through your foresight. ⁸² 

Kisah Para Rasul 26:5

26:5 They know, ⁸³  because they have known ⁸⁴  me from time past, ⁸⁵  if they are willing to testify, that according to the strictest party ⁸⁶  of our religion, I lived as a Pharisee. ⁸⁷ 

Yehezkiel 2:5-7

2:5 And as for them, ⁸⁸  whether they listen ⁸⁹  or not – for they are a rebellious ⁹⁰  house ⁹¹  – they will know that a prophet has been among them. 2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁹²  and thorns ⁹³  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁹⁴  for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious.

Daniel 4:18

4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its ⁹⁵  interpretation, for none of the wise men in ⁹⁶  my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel 4:27

4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ⁹⁷ 

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ⁹⁸  interpretation.

Matius 14:5

14:5 Although ⁹⁹  Herod ¹⁰⁰  wanted to kill John, ¹⁰¹  he feared the crowd because they accepted John as a prophet.

Matius 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

[11:18]  ¹ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ² tn Grk “how they could destroy him.”

[11:3]  ³ tn Heb “in the eyes of.”

[11:3]  ⁴ tn Heb “in the eyes of the servants of Pharaoh and in the eyes of the people.” In the translation the word “Egyptian” has been supplied to clarify that the Egyptians and not the Israelites are meant here.

[11:3]  sn The presence of this clause about Moses, which is parenthetical in nature, further indicates why the Egyptians gave rather willingly to the Israelites. They were impressed by Moses’ miracles and his power with Pharaoh. Moses was great in stature – powerful and influential.

[11:1]  ⁵ sn The last plague is the most severe; it is that for which all the others were preliminary warnings. Up to this point Yahweh had been showing his power to destroy Pharaoh, and now he would begin to do so by bringing death to the Egyptians, a death that would fulfill the warning of talionic judgment – “let my son go, or I will kill your son.” The passage records the announcement of the judgment first to Moses and then through Moses to Pharaoh. The first two verses record the word of God to Moses. This is followed by a parenthetical note about how God had elevated Moses and Israel in the eyes of Egypt (v. 3). Then there is the announcement to Pharaoh (vv. 4-8). This is followed by a parenthetical note on how God had hardened Pharaoh so that Yahweh would be elevated over him. It is somewhat problematic here that Moses is told not to see Pharaoh’s face again. On the one hand, given the nature of Pharaoh to blow hot and cold and to change his mind, it is not impossible for another meeting to have occurred. But Moses said he would not do it (v. 29). One solution some take is to say that the warning in 10:28 originally stood after chapter 11. A change like that is unwarranted, and without support. It may be that vv. 1-3 are parenthetical, so that the announcement in v. 4 follows closely after 10:29 in the chronology. The instruction to Moses in 11:1 might then have been given before he left Pharaoh or even before the interview in 10:24-29 took place. Another possibility, supported by usage in Akkadian, is that the expression “see my face” (and in v. 29 “see your face”) has to do with seeking to have an official royal audience (W. H. C. Propp, Exodus 1–18 [AB], 342). Pharaoh thinks that he is finished with Moses, but as 11:8 describes, Moses expects that in fact Moses will soon be the one in a position like that of royalty granting an audience to Egyptians.

[11:1]  ⁶ tn The expression כְּשַּׂלְּחוֹ כָּלָה (kÿsallÿkho kalah) is difficult. It seems to say, “as/when he releases [you] altogether.” The LXX has “and when he sends you forth with everything.” Tg. Onq. and modern translators make kala adverbial, “completely” or “altogether.” B. S. Childs follows an emendation to read, “as one sends away a bride” (Exodus [OTL], 130). W. C. Kaiser prefers the view of Yaron that would render it “in the manner of one’s sending away a kallah [a slave purchased to be one’s daughter-in-law]” (“Exodus,” EBC 2:370). The last two readings call for revising the vocalization and introducing a rare word into the narrative. The simplest approach is to follow a meaning “when he releases [you] altogether,” i.e., with all your people and your livestock.

[11:1]  ⁷ tn The words are emphatic: גָּרֵשׁ יְגָרֵשׁ (garesh yÿgaresh). The Piel verb means “to drive out, expel.” With the infinitive absolute it says that Pharaoh “will drive you out vigorously.” He will be glad to be rid of you – it will be a total expulsion.

[21:20]  ⁸ tn Or “glorified.”

[21:20]  ⁹ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ¹⁰ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹¹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:2]  ¹² tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁴ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[3:12]  ¹⁶ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁷ tn Grk “or why.”

[3:12]  ¹⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ¹⁹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²⁰ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ²¹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²² sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²³ tn Or “denied,” “disowned.”

[3:13]  ²⁴ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[6:1]  ²⁵ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁶ tn Grk “were multiplying.”

[6:1]  ²⁷ 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]  ²⁸ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁹ 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]  ³⁰ tn Or “neglected.”

[6:1]  ³¹ 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.

[13:14]  ³² tn Or “Passing by.”

[13:14]  ³³ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ³⁴ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ³⁵ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ³⁶ sn See the note on synagogue in 6:9.

[13:2]  ³⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ³⁸ tn Or “Appoint.”

[24:2]  ³⁹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁴⁰ tn Or “began to bring charges, saying.”

[24:2]  ⁴¹ tn Grk “experienced much peace.”

[24:2]  ⁴² tn Grk “through you” (“rule” is implied).

[24:2]  ⁴³ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁴⁴ tn Or “being made for this people.”

[24:2]  ⁴⁵ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:15]  ⁴⁶ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁴⁷ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁴⁸ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁴⁹ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁵⁰ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:16]  ⁵¹ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁵² tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁵³ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁵⁴ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ⁵⁵ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ⁵⁶ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ⁵⁷ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ⁵⁸ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁵⁹ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ⁶⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ⁶¹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20]  ⁶² tn Grk “these [men] themselves.”

[24:20]  ⁶³ tn Or “unrighteous act.”

[24:20]  ⁶⁴ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ⁶⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ⁶⁶ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁶⁷ tn Grk “one utterance.”

[24:21]  ⁶⁸ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁶⁹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ⁷⁰ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁷¹ tn Grk “the things.”

[24:22]  ⁷² tn That is, concerning Christianity.

[24:22]  ⁷³ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁷⁴ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁷⁵ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:2]  ⁷⁶ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁷⁷ tn Or “began to bring charges, saying.”

[24:2]  ⁷⁸ tn Grk “experienced much peace.”

[24:2]  ⁷⁹ tn Grk “through you” (“rule” is implied).

[24:2]  ⁸⁰ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁸¹ tn Or “being made for this people.”

[24:2]  ⁸² sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[26:5]  ⁸³ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁸⁴ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁸⁵ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁸⁶ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁸⁷ sn See the note on Pharisee in 5:34.

[2:5]  ⁸⁸ tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.

[2:5]  ⁸⁹ tn The Hebrew word implies obedience rather than mere hearing or paying attention.

[2:5]  ⁹⁰ tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.

[2:5]  ⁹¹ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[2:6]  ⁹² tn The Hebrew term occurs only here in the OT.

[2:6]  ⁹³ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).

[2:6]  ⁹⁴ tn Heb “of their faces.”

[4:18]  ⁹⁵ tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.

[4:18]  ⁹⁶ tn Aram “of.”

[4:27]  ⁹⁷ tn Aram “if there may be a lengthening to your prosperity.”

[5:17]  ⁹⁸ tn Or “the.”

[14:5]  ⁹⁹ tn Here καί (kai) has not been translated.

[14:5]  ¹⁰⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ¹⁰¹ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.