Markus 5:40

5:40 And they began making fun of him. ¹  But he put them all outside ²  and he took the child’s father and mother and his own companions ³  and went into the room where the child was. ⁴ 

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ⁵  he spit on his eyes, placed his hands on his eyes ⁶  and asked, “Do you see anything?”

Markus 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ⁷  Jesus ⁸  called his disciples and said to them,

Kisah Para Rasul 17:19-22

17:19 So they took Paul and ⁹  brought him to the Areopagus, ¹⁰  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ¹¹  to our ears, so we want to know what they ¹²  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹³  in nothing else than telling ¹⁴  or listening to something new.) ¹⁵ 

17:22 So Paul stood ¹⁶  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁷  in all respects. ¹⁸ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁹  as he customarily did, and on three Sabbath days he addressed ²⁰  them from the scriptures,

Kisah Para Rasul 4:4-6

4:4 But many of those who had listened to ²¹  the message ²²  believed, and the number of the men ²³  came to about five thousand.

4:5 On the next day, ²⁴  their rulers, elders, and experts in the law ²⁵  came together ²⁶  in Jerusalem. ²⁷  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁸ 

Kisah Para Rasul 4:33-34

4:33 With ²⁹  great power the apostles were giving testimony ³⁰  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ³¹  among them, because those who were owners of land or houses were selling ³²  them ³³  and bringing the proceeds from the sales

Yohanes 9:6-7

9:6 Having said this, ³⁴  he spat on the ground and made some mud ³⁵  with the saliva. He ³⁶  smeared the mud on the blind man’s ³⁷  eyes 9:7 and said to him, “Go wash in the pool of Siloam” ³⁸  (which is translated “sent”). ³⁹  So the blind man ⁴⁰  went away and washed, and came back seeing.

[5:40]  ¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ² tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ³ tn Grk “those with him.”

[5:40]  ⁴ tn Grk “into where the child was.”

[8:23]  ⁵ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁶ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:1]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:19]  ⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁰ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ¹¹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ¹² tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ¹³ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ¹⁴ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ¹⁵ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ¹⁶ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁷ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁸ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:2]  ¹⁹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[4:4]  ²¹ tn Or “had heard.”

[4:4]  ²² tn Or “word.”

[4:4]  ²³ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ²⁴ tn Grk “It happened that on the next day.” 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.

[4:5]  ²⁵ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ²⁶ tn Or “law assembled,” “law met together.”

[4:5]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ²⁸ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:33]  ²⁹ tn Grk “And with.” 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.

[4:33]  ³⁰ tn Or “were witnessing.”

[4:34]  ³¹ tn Or “poor.”

[4:34]  ³² tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ³³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:6]  ³⁴ tn Grk “said these things.”

[9:6]  ³⁵ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ³⁶ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ³⁷ tn Grk “on his.”

[9:7]  ³⁸ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ³⁹ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ⁴⁰ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.