Discovery BoxGenesis 20:1-18
Context20:1 Abraham journeyed from there to the Negev 1 region and settled between Kadesh and Shur. While he lived as a temporary resident 2 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 3 to Abimelech in a dream at night and said to him, “You are as good as dead 4 because of the woman you have taken, for she is someone else’s wife.” 5
20:4 Now Abimelech had not gone near her. He said, “Lord, 6 would you really slaughter an innocent nation? 7 20:5 Did Abraham 8 not say to me, ‘She is my sister’? And she herself said, 9 ‘He is my brother.’ I have done this with a clear conscience 10 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 11 That is why I have kept you 12 from sinning against me and why 13 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 14 he is a prophet 15 and he will pray for you; thus you will live. 16 But if you don’t give her back, 17 know that you will surely die 18 along with all who belong to you.”
20:8 Early in the morning 19 Abimelech summoned 20 all his servants. When he told them about all these things, 21 they 22 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 23 You have done things to me that should not be done!” 24 20:10 Then Abimelech asked 25 Abraham, “What prompted you to do this thing?” 26
20:11 Abraham replied, “Because I thought, 27 ‘Surely no one fears God in this place. They will kill me because of 28 my wife.’ 20:12 What’s more, 29 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 30 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 31 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 32 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 33
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 34 to your ‘brother.’ 35 This is compensation for you so that you will stand vindicated before all who are with you.” 36
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 37 had caused infertility to strike every woman 38 in the household of Abimelech because he took 39 Sarah, Abraham’s wife.
Genesis 1:18-19
Context1:18 to preside over the day and the night, and to separate the light from the darkness. 40 God saw that it was good. 1:19 There was evening, and there was morning, a fourth day.
Genesis 20:7-8
Context20:7 But now give back the man’s wife. Indeed 41 he is a prophet 42 and he will pray for you; thus you will live. 43 But if you don’t give her back, 44 know that you will surely die 45 along with all who belong to you.”
20:8 Early in the morning 46 Abimelech summoned 47 all his servants. When he told them about all these things, 48 they 49 were terrified.
Genesis 20:1
Context20:1 Abraham journeyed from there to the Negev 50 region and settled between Kadesh and Shur. While he lived as a temporary resident 51 in Gerar,
Genesis 18:17-18
Context18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 52 18:18 After all, Abraham 53 will surely become 54 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 55 using his name.
Genesis 21:20
Context21:20 God was with the boy as he grew. He lived in the wilderness and became an archer.
Genesis 22:8
Context22:8 “God will provide 56 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
Psalms 120:5-6
ContextFor I have lived temporarily 58 in Meshech;
I have resided among the tents of Kedar. 59
120:6 For too long I have had to reside
with those who hate 60 peace.
Ezekiel 2:6-7
Context2:6 But you, son of man, do not fear them, and do not fear their words – even though briers 61 and thorns 62 surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, 63 for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious.
Ezekiel 3:7-9
Context3:7 But the house of Israel is unwilling to listen to you, 64 because they are not willing to listen to me, 65 for the whole house of Israel is hard-headed and hard-hearted. 66
3:8 “I have made your face adamant 67 to match their faces, and your forehead hard to match their foreheads. 3:9 I have made your forehead harder than flint – like diamond! 68 Do not fear them or be terrified of the looks they give you, 69 for they are a rebellious house.”
Matthew 10:21-23
Context10:21 “Brother 70 will hand over brother to death, and a father his child. Children will rise against 71 parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever 72 they persecute you in one place, 73 flee to another. I tell you the truth, 74 you will not finish going through all the towns 75 of Israel before the Son of Man comes.
Matthew 24:9
Context24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 76 because of my name. 77
Luke 2:34
Context2:34 Then 78 Simeon blessed them and said to his mother Mary, “Listen carefully: 79 This child 80 is destined to be the cause of the falling and rising 81 of many in Israel and to be a sign that will be rejected. 82
Acts 16:20-22
Context16:20 When 83 they had brought them 84 before the magistrates, they said, “These men are throwing our city into confusion. 85 They are 86 Jews 16:21 and are advocating 87 customs that are not lawful for us to accept 88 or practice, 89 since we are 90 Romans.”
16:22 The crowd joined the attack 91 against them, and the magistrates tore the clothes 92 off Paul and Silas 93 and ordered them to be beaten with rods. 94
Acts 17:6-8
Context17:6 When they did not find them, they dragged 95 Jason and some of the brothers before the city officials, 96 screaming, “These people who have stirred up trouble 97 throughout the world 98 have come here too, 17:7 and 99 Jason has welcomed them as guests! They 100 are all acting against Caesar’s 101 decrees, saying there is another king named 102 Jesus!” 103 17:8 They caused confusion among 104 the crowd and the city officials 105 who heard these things.
Acts 19:8-9
Context19:8 So Paul 106 entered 107 the synagogue 108 and spoke out fearlessly 109 for three months, addressing 110 and convincing 111 them about the kingdom of God. 112 19:9 But when 113 some were stubborn 114 and refused to believe, reviling 115 the Way 116 before the congregation, he left 117 them and took the disciples with him, 118 addressing 119 them every day 120 in the lecture hall 121 of Tyrannus.
Acts 19:25-28
Context19:25 He gathered 122 these 123 together, along with the workmen in similar trades, 124 and said, “Men, you know that our prosperity 125 comes from this business. 19:26 And you see and hear that this Paul has persuaded 126 and turned away 127 a large crowd, 128 not only in Ephesus 129 but in practically all of the province of Asia, 130 by saying 131 that gods made by hands are not gods at all. 132 19:27 There is danger not only that this business of ours will come into disrepute, 133 but also that the temple of the great goddess Artemis 134 will be regarded as nothing, 135 and she whom all the province of Asia 136 and the world worship will suffer the loss of her greatness.” 137
19:28 When 138 they heard 139 this they became enraged 140 and began to shout, 141 “Great is Artemis 142 of the Ephesians!”
Acts 28:22
Context28:22 But we would like to hear from you what you think, for regarding this sect we know 143 that people 144 everywhere speak against 145 it.”
Acts 28:1
Context28:1 After we had safely reached shore, 146 we learned that the island was called Malta. 147
Colossians 4:9-13
Context4:9 I sent him 148 with Onesimus, the faithful and dear brother, who is one of you. 149 They will tell 150 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, 151 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 152 of Christ, 153 greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured 154 in all the will of God. 4:13 For I can testify that he has worked hard 155 for you and for those in Laodicea and Hierapolis.
[20:1] 1 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 2 tn Heb “and he sojourned.”
[20:3] 4 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 5 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 6 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 7 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
[20:5] 8 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 9 tn Heb “and she, even she.”
[20:5] 10 tn Heb “with the integrity of my heart.”
[20:6] 11 tn Heb “with the integrity of your heart.”
[20:6] 12 tn Heb “and I, even I, kept you.”
[20:7] 14 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 15 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 16 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 17 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 18 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 19 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 20 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 21 tn Heb “And he spoke all these things in their ears.”
[20:8] 22 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 23 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 24 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 25 tn Heb “And Abimelech said to.”
[20:10] 26 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 27 tn Heb “Because I said.”
[20:11] 28 tn Heb “over the matter of.”
[20:13] 30 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 31 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 32 tn Heb “took and gave.”
[20:15] 33 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 34 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 35 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
[20:16] 36 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 37 tn In the Hebrew text the clause begins with “because.”
[20:18] 38 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] 39 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:18] 40 sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.
[20:7] 41 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 42 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 43 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 44 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 45 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 46 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 47 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 48 tn Heb “And he spoke all these things in their ears.”
[20:8] 49 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:1] 50 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 51 tn Heb “and he sojourned.”
[18:17] 52 tn The active participle here refers to an action that is imminent.
[18:18] 53 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 54 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 55 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[22:8] 56 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[120:5] 57 tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).
[120:5] 58 tn Heb “I live as a resident alien.”
[120:5] 59 sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.
[120:6] 60 tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.
[2:6] 61 tn The Hebrew term occurs only here in the OT.
[2:6] 62 tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.
[2:6] 63 tn Heb “of their faces.”
[3:7] 64 sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received.
[3:7] 65 sn A similar description of Israel’s disobedience is given in 1 Sam 8:7.
[3:7] 66 tn Heb “hard of forehead and stiff of heart.”
[3:8] 67 tn Heb “strong, resolute.”
[3:9] 68 tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.
[3:9] 69 tn Heb “of their faces.”
[10:21] 70 tn Here δέ (de) has not been translated.
[10:21] 71 tn Or “will rebel against.”
[10:23] 72 tn Here δέ (de) has not been translated.
[10:23] 73 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 74 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 75 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”
[24:9] 76 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 77 sn See Matt 5:10-12; 1 Cor 1:25-31.
[2:34] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 80 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 81 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 82 tn Grk “and for a sign of contradiction.”
[16:20] 83 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.
[16:20] 84 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 85 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 86 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:21] 87 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 88 tn Or “acknowledge.”
[16:21] 89 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 90 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 91 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 92 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 93 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 94 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[17:6] 95 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
[17:6] 96 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
[17:6] 97 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
[17:6] 98 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:7] 99 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
[17:7] 100 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[17:7] 101 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 102 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 103 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
[17:8] 104 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
[17:8] 105 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
[19:8] 106 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 107 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:8] 108 sn See the note on synagogue in 6:9.
[19:8] 110 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 19:8. 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.
[19:8] 111 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
[19:8] 112 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
[19:9] 113 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 114 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 115 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 116 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
[19:9] 117 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 118 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 119 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 19:9. 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.
[19:9] 120 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 121 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
[19:25] 122 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 123 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
[19:25] 124 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
[19:25] 125 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 126 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 128 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 129 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 130 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 131 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 132 tn The words “at all” are not in the Greek text but are implied.
[19:27] 133 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 134 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:27] 135 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 136 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 137 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
[19:28] 138 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.
[19:28] 139 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 140 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
[19:28] 141 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[19:28] 142 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[28:22] 143 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.
[28:22] 144 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.
[28:22] 145 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
[28:1] 146 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
[28:1] 147 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
[4:9] 148 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] 150 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
[4:11] 151 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] 152 tn See the note on “fellow slave” in 1:7.
[4:12] 153 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] 155 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.
