Bilangan 1:27

1:27 Those of them who were numbered from the tribe of Judah were 74,600.

Bilangan 10:14

10:14 The standard ¹  of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.

Bilangan 26:22

26:22 These were the families of Judah according to those numbered of them, 76,500. ² 

Yudas 1:1-2

Salutation

1:1 From Jude, ³  a slave ⁴  of Jesus Christ and brother of James, ⁵  to those who are called, wrapped in the love of ⁶  God the Father and kept for ⁷  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ⁸ 

Yudas 1:18

1:18 For they said to you, “In the end time there will come ⁹  scoffers, propelled by their own ungodly desires.” ¹⁰ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹¹ 

1 Samuel 24:9

24:9 David said to Saul, “Why do you pay attention when men say, ‘David is seeking to do you harm’?

1 Samuel 24:1

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.”

Kisah Para Rasul 4:1-34

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹²  were speaking to the people, the priests and the commander ¹³  of the temple guard ¹⁴  and the Sadducees ¹⁵  came up ¹⁶  to them, 4:2 angry ¹⁷  because they were teaching the people and announcing ¹⁸  in Jesus the resurrection of the dead. 4:3 So ¹⁹  they seized ²⁰  them and put them in jail ²¹  until the next day (for it was already evening). 4:4 But many of those who had listened to ²²  the message ²³  believed, and the number of the men ²⁴  came to about five thousand.

4:5 On the next day, ²⁵  their rulers, elders, and experts in the law ²⁶  came together ²⁷  in Jerusalem. ²⁸  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁹  4:7 After ³⁰  making Peter and John ³¹  stand in their midst, they began to inquire, “By what power or by what name ³²  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ³³  replied, ³⁴  “Rulers of the people and elders, ³⁵  4:9 if ³⁶  we are being examined ³⁷  today for a good deed ³⁸  done to a sick man – by what means this man was healed ³⁹  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁴⁰  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ⁴¹  is the stone that was rejected by you, ⁴²  the builders, that has become the cornerstone. ⁴³  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁴⁴  by which we must ⁴⁵  be saved.”

4:13 When they saw the boldness ⁴⁶  of Peter and John, and discovered ⁴⁷  that they were uneducated ⁴⁸  and ordinary ⁴⁹  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁵⁰  4:15 But when they had ordered them to go outside the council, ⁵¹  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁵²  to all who live in Jerusalem that a notable miraculous sign ⁵³  has come about through them, ⁵⁴  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁵⁵  to anyone in this name.” 4:18 And they called them in and ordered ⁵⁶  them not to speak or teach at all in the name ⁵⁷  of Jesus. 4:19 But Peter and John replied, ⁵⁸  “Whether it is right before God to obey ⁵⁹  you rather than God, you decide, 4:20 for it is impossible ⁶⁰  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁶¹  God for what had happened. 4:22 For the man, on whom this miraculous sign ⁶²  of healing had been performed, ⁶³  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁶⁴  went to their fellow believers ⁶⁵  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ⁶⁶  and said, “Master of all, ⁶⁷  you who made the heaven, the earth, ⁶⁸  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ⁶⁹  your servant David our forefather, ⁷⁰ 

‘Why do the nations ⁷¹  rage, ⁷² 

and the peoples plot foolish ⁷³  things?

4:26 The kings of the earth stood together, ⁷⁴ 

and the rulers assembled together,

against the Lord and against his ⁷⁵  Christ.’ ⁷⁶ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁷⁷  your holy servant Jesus, whom you anointed, ⁷⁸  4:28 to do as much as your power ⁷⁹  and your plan ⁸⁰  had decided beforehand ⁸¹  would happen. 4:29 And now, Lord, pay attention to ⁸²  their threats, and grant ⁸³  to your servants ⁸⁴  to speak your message ⁸⁵  with great courage, ⁸⁶  4:30 while you extend your hand to heal, and to bring about miraculous signs ⁸⁷  and wonders through the name of your holy servant Jesus.” 4:31 When ⁸⁸  they had prayed, the place where they were assembled together was shaken, ⁸⁹  and they were all filled with the Holy Spirit and began to speak ⁹⁰  the word of God ⁹¹  courageously. ⁹² 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ⁹³  and no one said that any of his possessions was his own, but everything was held in common. ⁹⁴  4:33 With ⁹⁵  great power the apostles were giving testimony ⁹⁶  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ⁹⁷  among them, because those who were owners of land or houses were selling ⁹⁸  them ⁹⁹  and bringing the proceeds from the sales

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹⁰⁰  were speaking to the people, the priests and the commander ¹⁰¹  of the temple guard ¹⁰²  and the Sadducees ¹⁰³  came up ¹⁰⁴  to them,

Kisah Para Rasul 12:1-2

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹⁰⁵  laid hands on ¹⁰⁶  some from the church to harm them. ¹⁰⁷  12:2 He had James, the brother of John, executed with a sword. ¹⁰⁸ 

Kisah Para Rasul 11:12-17

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁰⁹  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ¹¹⁰  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ¹¹¹  them just as he did ¹¹²  on us at the beginning. ¹¹³  11:16 And I remembered the word of the Lord, ¹¹⁴  as he used to say, ¹¹⁵  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹¹⁶  11:17 Therefore if God ¹¹⁷  gave them the same gift ¹¹⁸  as he also gave us after believing ¹¹⁹  in the Lord Jesus Christ, ¹²⁰  who was I to hinder ¹²¹  God?”

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ¹²²  Lystra ¹²³  sat a man who could not use his feet, ¹²⁴  lame from birth, ¹²⁵  who had never walked.

Kisah Para Rasul 15:9

15:9 and he made no distinction ¹²⁶  between them and us, cleansing ¹²⁷  their hearts by faith.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹²⁸  as he customarily did, and on three Sabbath days he addressed ¹²⁹  them from the scriptures,

Kisah Para Rasul 17:14-16

17:14 Then the brothers sent Paul away to the coast ¹³⁰  at once, but Silas and Timothy remained in Berea. ¹³¹  17:15 Those who accompanied Paul escorted him as far as Athens, ¹³²  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹³³ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹³⁴  his spirit was greatly upset ¹³⁵  because he saw ¹³⁶  the city was full of idols.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹³⁷  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹³⁸  will come back in the same way you saw him go into heaven.”

Mazmur 18:40-43

18:40 You make my enemies retreat; ¹³⁹ 

I destroy those who hate me. ¹⁴⁰ 

18:41 They cry out, but there is no one to help them; ¹⁴¹ 

they cry out to the Lord, ¹⁴²  but he does not answer them.

18:42 I grind them as fine windblown dust; ¹⁴³ 

I beat them underfoot ¹⁴⁴  like clay ¹⁴⁵  in the streets.

18:43 You rescue me from a hostile army; ¹⁴⁶ 

you make me ¹⁴⁷  a leader of nations;

people over whom I had no authority are now my subjects. ¹⁴⁸ 

Mazmur 78:68-71

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

78:69 He made his sanctuary as enduring as the heavens above; ¹⁴⁹ 

as secure as the earth, which he established permanently. ¹⁵⁰ 

78:70 He chose David, his servant,

and took him from the sheepfolds.

78:71 He took him away from following the mother sheep, ¹⁵¹ 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. ¹⁵² 

Yesaya 9:7

9:7 His dominion will be vast ¹⁵³ 

and he will bring immeasurable prosperity. ¹⁵⁴ 

He will rule on David’s throne

and over David’s kingdom, ¹⁵⁵ 

establishing it ¹⁵⁶  and strengthening it

by promoting justice and fairness, ¹⁵⁷ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹⁵⁸  will accomplish this.

Filipi 2:10-11

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Ibrani 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

Ibrani 10:13

10:13 where he is now waiting ¹⁵⁹  until his enemies are made a footstool for his feet. ¹⁶⁰ 

Wahyu 5:5

5:5 Then ¹⁶¹  one of the elders said ¹⁶²  to me, “Stop weeping! ¹⁶³  Look, the Lion of the tribe of Judah, the root of David, has conquered; ¹⁶⁴  thus he can open ¹⁶⁵  the scroll and its seven seals.”

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹⁶⁶  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ¹⁶⁷ 

and he will reign for ever and ever.”

[10:14]  ¹ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

[26:22]  ² sn The Judahites increased from 74,600 to 76,500.

[1:1]  ³ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁵ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁶ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁷ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ⁸ tn Grk “may mercy and peace and love be multiplied to you.”

[1:18]  ⁹ tn Grk “be.”

[1:18]  ¹⁰ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[1:2]  ¹¹ tn Grk “may mercy and peace and love be multiplied to you.”

[4:1]  ¹² tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹³ tn Or “captain.”

[4:1]  ¹⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁶ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ¹⁷ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁸ tn Or “proclaiming.”

[4:3]  ¹⁹ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁰ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²¹ tn Or “prison,” “custody.”

[4:4]  ²² tn Or “had heard.”

[4:4]  ²³ tn Or “word.”

[4:4]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “law assembled,” “law met together.”

[4:5]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ²⁹ 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).

[4:7]  ³⁰ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ³¹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ³² sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:8]  ³³ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ³⁴ tn Grk “Spirit, said to them.”

[4:8]  ³⁵ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ³⁶ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ³⁷ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ³⁸ tn Or “for an act of kindness.”

[4:9]  ³⁹ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ⁴¹ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ⁴² tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ⁴³ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ⁴⁴ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁴⁵ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ⁴⁶ tn Or “courage.”

[4:13]  ⁴⁷ tn Or “and found out.”

[4:13]  ⁴⁸ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴⁹ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁵⁰ tn Or “nothing to say in opposition.”

[4:15]  ⁵¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁵² tn Or “evident.”

[4:16]  ⁵³ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁵⁴ tn Or “has been done by them.”

[4:17]  ⁵⁵ tn Or “speak no longer.”

[4:18]  ⁵⁶ tn Or “commanded.”

[4:18]  ⁵⁷ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁵⁸ tn Grk “answered and said to them.”

[4:19]  ⁵⁹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁶⁰ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁶¹ tn Or “glorifying.”

[4:22]  ⁶² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ⁶³ tn Or “had been done.”

[4:23]  ⁶⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁶⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:24]  ⁶⁶ sn With one mind. Compare Acts 1:14.

[4:24]  ⁶⁷ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ⁶⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ⁶⁹ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁷⁰ tn Or “ancestor”; Grk “father.”

[4:25]  ⁷¹ tn Or “Gentiles.”

[4:25]  ⁷² sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁷³ tn Or “futile”; traditionally, “vain.”

[4:26]  ⁷⁴ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ⁷⁶ sn A quotation from Ps 2:1-2.

[4:27]  ⁷⁷ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁷⁸ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁷⁹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁸⁰ tn Or “purpose,” “will.”

[4:28]  ⁸¹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ⁸² tn Or “Lord, take notice of.”

[4:29]  ⁸³ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁸⁴ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁸⁵ tn Grk “word.”

[4:29]  ⁸⁶ tn Or “with all boldness.”

[4:30]  ⁸⁷ tn The miraculous nature of these signs is implied in the context.

[4:31]  ⁸⁸ tn Grk “And when.” 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.

[4:31]  ⁸⁹ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁹⁰ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁹¹ tn Or “speak God’s message.”

[4:31]  ⁹² tn Or “with boldness.”

[4:32]  ⁹³ tn Grk “soul.”

[4:32]  ⁹⁴ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[4:33]  ⁹⁵ 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]  ⁹⁶ tn Or “were witnessing.”

[4:34]  ⁹⁷ tn Or “poor.”

[4:34]  ⁹⁸ 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]  ⁹⁹ 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.

[4:1]  ¹⁰⁰ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹⁰¹ tn Or “captain.”

[4:1]  ¹⁰² tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁰³ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁰⁴ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[12:1]  ¹⁰⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹⁰⁶ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹⁰⁷ tn Or “to cause them injury.”

[12:2]  ¹⁰⁸ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[11:12]  ¹⁰⁹ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ¹¹⁰ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ¹¹¹ tn Or “came down on.”

[11:15]  ¹¹² tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ¹¹³ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ¹¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹¹⁵ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹¹⁶ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ¹¹⁷ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ¹¹⁸ sn That is, the same gift of the Holy Spirit.

[11:17]  ¹¹⁹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹²¹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[14:8]  ¹²² tn Grk “And in.” 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.

[14:8]  ¹²³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ¹²⁴ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ¹²⁵ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[15:9]  ¹²⁶ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹²⁷ tn Or “purifying.”

[17:2]  ¹²⁸ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹²⁹ 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.

[17:14]  ¹³⁰ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹³¹ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ¹³² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹³³ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ¹³⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹³⁵ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ¹³⁶ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[1:11]  ¹³⁷ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹³⁸ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[18:40]  ¹³⁹ tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.

[18:40]  ¹⁴⁰ sn Those who hate me. See v. 17, where it is the Lord who delivered the psalmist from those who hated him.

[18:41]  ¹⁴¹ tn Heb “but there is no deliverer.”

[18:41]  ¹⁴² tn Heb “to the Lord.” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line).

[18:41]  sn They cry out. This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

[18:42]  ¹⁴³ tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”

[18:42]  ¹⁴⁴ tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.

[18:42]  ¹⁴⁵ tn Or “mud.”

[18:43]  ¹⁴⁶ tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.

[18:43]  ¹⁴⁷ tn 2 Sam 22:44 reads, “you keep me.”

[18:43]  ¹⁴⁸ tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.

[78:69]  ¹⁴⁹ tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

[78:69]  ¹⁵⁰ tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”

[78:71]  ¹⁵¹ tn Heb “from after the ewes he brought him.”

[78:71]  ¹⁵² tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[9:7]  ¹⁵³ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ¹⁵⁴ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ¹⁵⁵ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹⁵⁶ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹⁵⁷ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹⁵⁸ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[10:13]  ¹⁵⁹ tn Grk “from then on waiting.”

[10:13]  ¹⁶⁰ sn An allusion to Ps 110:1.

[5:5]  ¹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ¹⁶² tn Grk “says” (a historical present).

[5:5]  ¹⁶³ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹⁶⁴ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹⁶⁵ tn The infinitive has been translated as an infinitive of result here.

[11:15]  ¹⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”