Roma 8:1-39
Konteks8:1 There is therefore now no condemnation for those who are in Christ Jesus. 1 8:2 For the law of the life-giving Spirit 2 in Christ Jesus has set you 3 free from the law of sin and death. 8:3 For God achieved what the law could not do because 4 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
8:5 For those who live according to the flesh have their outlook shaped by 5 the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook 6 of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in 7 the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but 8 the Spirit is your life 9 because of righteousness. 8:11 Moreover if the Spirit of the one 10 who raised Jesus from the dead lives in you, the one who raised Christ 11 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 12
8:12 So then, 13 brothers and sisters, 14 we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will 15 die), 16 but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are 17 the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, 18 but you received the Spirit of adoption, 19 by whom 20 we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to 21 our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 22 – if indeed we suffer with him so we may also be glorified with him.
8:18 For I consider that our present sufferings cannot even be compared 23 to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God 24 who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, 25 groan inwardly as we eagerly await our adoption, 26 the redemption of our bodies. 27 8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. 28
8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, 29 but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he 30 who searches our hearts knows the mind of the Spirit, because the Spirit 31 intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together 32 for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son 33 would be the firstborn among many brothers and sisters. 34 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who 35 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? 36 It is God who justifies. 8:34 Who is the one who will condemn? Christ 37 is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 38 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 39 8:37 No, in all these things we have complete victory 40 through him 41 who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, 42 nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.
Roma 8:1
Konteks8:1 There is therefore now no condemnation for those who are in Christ Jesus. 43
Kolose 1:1
Konteks1:1 From Paul, 44 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Kolose 1:1
Konteks1:1 From Paul, 45 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Kolose 4:1-18
Konteks4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray 46 for us too, that 47 God may open a door for the message 48 so that we may proclaim 49 the mystery of Christ, for which I am in chains. 50 4:4 Pray that I may make it known as I should. 51 4:5 Conduct yourselves 52 with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.
4:7 Tychicus, a dear brother, faithful minister, and fellow slave 53 in the Lord, will tell you all the news about me. 54 4:8 I sent him to you for this very purpose, that you may know how we are doing 55 and that he may encourage your hearts. 4:9 I sent him 56 with Onesimus, the faithful and dear brother, who is one of you. 57 They will tell 58 you about everything here.
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, 59 these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave 60 of Christ, 61 greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured 62 in all the will of God. 4:13 For I can testify that he has worked hard 63 for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters 64 who are in Laodicea and to Nympha and the church that meets in her 65 house. 66 4:16 And after 67 you have read this letter, have it read 68 to the church of Laodicea. In turn, read the letter from Laodicea 69 as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”
4:18 I, Paul, write this greeting by my own hand. 70 Remember my chains. 71 Grace be with you. 72
Kolose 4:1-2
Konteks4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Kisah Para Rasul 1:1-18
Konteks1:1 I wrote 73 the former 74 account, 75 Theophilus, 76 about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, 77 after he had given orders 78 by 79 the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles 80 also, after his suffering, 81 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 82 and spoke about matters concerning the kingdom of God. 1:4 While he was with them, 83 he declared, 84 “Do not leave Jerusalem, 85 but wait there 86 for what my 87 Father promised, 88 which you heard about from me. 89 1:5 For 90 John baptized with water, but you 91 will be baptized with the Holy Spirit not many days from now.”
1:6 So when they had gathered together, they began to ask him, 92 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 93 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 94 of the earth.” 1:9 After 95 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 96 they were still staring into the sky while he was going, suddenly 97 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 98 looking up into the sky? This same Jesus who has been taken up from you into heaven 99 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 100 from the mountain 101 called the Mount of Olives 102 (which is near Jerusalem, a Sabbath day’s journey 103 away). 1:13 When 104 they had entered Jerusalem, 105 they went to the upstairs room where they were staying. Peter 106 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 107 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 108 1:15 In those days 109 Peter stood up among the believers 110 (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, 111 the scripture had to be fulfilled that the Holy Spirit foretold through 112 David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” 113 1:18 (Now this man Judas 114 acquired a field with the reward of his unjust deed, 115 and falling headfirst 116 he burst open in the middle and all his intestines 117 gushed out.
[8:1] 1 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[8:2] 2 tn Grk “for the law of the Spirit of life.”
[8:2] 3 tc Most
[8:5] 5 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
[8:6] 6 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
[8:9] 7 tn Or “are not controlled by the flesh but by the Spirit.”
[8:10] 8 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[8:10] 9 tn Or “life-giving.” Grk “the Spirit is life.”
[8:11] 10 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 11 tc Several
[8:11] 12 tc Most
[8:12] 13 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[8:12] 14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:13] 15 tn Grk “are about to, are certainly going to.”
[8:13] 16 sn This remark is parenthetical to Paul’s argument.
[8:14] 17 tn Grk “For as many as are being led by the Spirit of God, these are.”
[8:15] 18 tn Grk “slavery again to fear.”
[8:15] 19 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:16] 21 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
[8:17] 22 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
[8:18] 23 tn Grk “are not worthy [to be compared].”
[8:20] 24 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
[8:23] 25 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
[8:23] 26 tn See the note on “adoption” in v. 15.
[8:25] 28 tn Or “perseverance.”
[8:26] 29 tn Or “for we do not know what we ought to pray for.”
[8:27] 30 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
[8:27] 31 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
[8:28] 32 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[8:29] 33 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 34 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:32] 35 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”
[8:33] 36 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
[8:34] 37 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
[8:34] tn Grk “who also.”
[8:35] 38 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
[8:36] 39 sn A quotation from Ps 44:22.
[8:37] 40 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
[8:37] 41 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
[8:38] 42 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
[8:1] 43 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[1:1] 44 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 45 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:3] 46 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
[4:3] 47 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
[4:3] 48 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
[4:3] 49 tn Or “so that we may speak.”
[4:4] 51 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
[4:5] 52 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
[4:7] 53 tn See the note on “fellow slave” in 1:7.
[4:7] 54 tn Grk “all things according to me.”
[4:8] 55 tn Grk “the things concerning us.”
[4:9] 56 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
[4:9] 58 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
[4:11] 59 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
[4:12] 60 tn See the note on “fellow slave” in 1:7.
[4:12] 61 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì46 D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
[4:13] 63 tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.
[4:15] 64 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:15] 65 tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739[*] 1881 sa). Several
[4:15] 66 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
[4:16] 68 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
[4:16] 69 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
[4:18] 70 tn Grk “the greeting by my hand, of Paul.”
[4:18] 71 tn Or “my imprisonment.”
[4:18] 72 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.
[1:1] 73 tn Or “produced,” Grk “made.”
[1:1] 74 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 75 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
[1:1] 76 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 77 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 78 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
[1:3] 80 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 81 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 82 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:4] 83 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
[1:4] 84 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
[1:4] 85 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 86 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
[1:4] 87 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
[1:4] 88 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
[1:4] 89 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
[1:5] 90 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
[1:5] 91 tn The pronoun is plural in Greek.
[1:6] 92 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
[1:7] 93 tn Grk “It is not for you to know.”
[1:9] 95 tn Grk “And after.” 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.
[1:10] 96 tn Grk “And as.” 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.
[1:11] 98 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] 99 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.
[1:12] 100 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 101 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
[1:12] 102 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[1:12] 103 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
[1:13] 104 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.
[1:13] 105 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
[1:13] 106 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
[1:13] 107 tn The words “were there” are not in the Greek text, but are implied.
[1:14] 108 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
[1:15] 109 tn Grk “And in those days.” 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.
[1:15] 110 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
[1:16] 111 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.
[1:16] 112 tn Grk “foretold by the mouth of.”
[1:17] 113 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 114 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 115 tn Traditionally, “with the reward of his wickedness.”
