Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ¹  a glutton and a drunk, a friend of tax collectors ²  and sinners!’ ³  But wisdom is vindicated ⁴  by her deeds.” ⁵ 

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ⁶  And aren’t his brothers James, Joseph, Simon, and Judas?

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁷  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁸ 

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁹  Then ¹⁰  they threw dice ¹¹  to divide his clothes. ¹² 

Yohanes 7:12

7:12 There was ¹³  a lot of grumbling ¹⁴  about him among the crowds. ¹⁵  Some were saying, “He is a good man,” but others, “He deceives the common people.” ¹⁶ 

Yohanes 7:52

7:52 They replied, ¹⁷  “You aren’t from Galilee too, are you? ¹⁸  Investigate carefully and you will see that no prophet ¹⁹  comes from Galilee!”

Kisah Para Rasul 3:14-15

3:14 But you rejected ²⁰  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²¹  the Originator ²²  of life, whom God raised ²³  from the dead. To this fact we are witnesses! ²⁴ 

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 26:9-11

26:9 Of course, ²⁵  I myself was convinced ²⁶  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ²⁷  from the chief priests, but I also cast my vote ²⁸  against them when they were sentenced to death. ²⁹  26:11 I punished ³⁰  them often in all the synagogues ³¹  and tried to force ³²  them to blaspheme. Because I was so furiously enraged ³³  at them, I went to persecute ³⁴  them even in foreign cities.

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ³⁵  said to Paul, “You have permission ³⁶  to speak for yourself.” Then Paul held out his hand ³⁷  and began his defense: ³⁸ 

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

[11:19]  ¹ tn Grk “Behold a man.”

[11:19]  ² sn See the note on tax collectors in 5:46.

[11:19]  ³ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ⁴ tn Or “shown to be right.”

[11:19]  ⁵ tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[13:55]  ⁶ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[7:34]  ⁷ tn Grk “Behold a man.”

[7:34]  ⁸ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[23:34]  ⁹ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ¹¹ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ¹² sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[7:12]  ¹³ tn Grk “And there was.”

[7:12]  ¹⁴ tn Or “complaining.”

[7:12]  ¹⁵ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ¹⁶ tn Or “the crowd.”

[7:52]  ¹⁷ tn Grk “They answered and said to him.”

[7:52]  ¹⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[7:52]  ¹⁹ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[3:14]  ²⁰ tn Or “denied,” “disowned.”

[3:15]  ²¹ tn Or “You put to death.”

[3:15]  ²² tn Or “Founder,” “founding Leader.”

[3:15]  ²³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[26:9]  ²⁵ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²⁶ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ²⁷ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²⁸ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ²⁹ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ³⁰ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ³¹ sn See the note on synagogue in 6:9.

[26:11]  ³² tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ³³ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ³⁴ tn Or “I pursued them even as far as foreign cities.”

[26:1]  ³⁵ sn See the note on King Agrippa in 25:13.

[26:1]  ³⁶ tn Grk “It is permitted for you.”

[26:1]  ³⁷ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ³⁸ tn Or “and began to speak in his own defense.”