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Genesis 28:12

Context
28:12 and had a dream. 1  He saw 2  a stairway 3  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it

Daniel 7:9-10

Context

7:9 “While I was watching,

thrones were set up,

and the Ancient of Days 4  took his seat.

His attire was white like snow;

the hair of his head was like lamb’s 5  wool.

His throne was ablaze with fire

and its wheels were all aflame. 6 

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. 7 

The court convened 8 

and the books were opened.

Matthew 4:11

Context
4:11 Then the devil left him, and angels 9  came and began ministering to his needs.

Luke 2:9

Context
2:9 An 10  angel of the Lord 11  appeared to 12  them, and the glory of the Lord shone around them, and they were absolutely terrified. 13 

Luke 2:13

Context
2:13 Suddenly 14  a vast, heavenly army 15  appeared with the angel, praising God and saying,

Luke 22:43

Context
22:43 [Then an angel from heaven appeared to him and strengthened him.

Luke 24:4

Context
24:4 While 16  they were perplexed 17  about this, suddenly 18  two men stood beside them in dazzling 19  attire.

Acts 1:10-11

Context
1:10 As 20  they were still staring into the sky while he was going, suddenly 21  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 22  looking up into the sky? This same Jesus who has been taken up from you into heaven 23  will come back in the same way you saw him go into heaven.”

Acts 1:2

Context
1:2 until the day he was taken up to heaven, 24  after he had given orders 25  by 26  the Holy Spirit to the apostles he had chosen.

Acts 1:7

Context
1:7 He told them, “You are not permitted to know 27  the times or periods that the Father has set by his own authority.

Acts 9:1-43

Context
The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats 28  to murder 29  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 30  in Damascus, so that if he found any who belonged to the Way, 31  either men or women, he could bring them as prisoners 32  to Jerusalem. 33  9:3 As he was going along, approaching 34  Damascus, suddenly a light from heaven flashed 35  around him. 9:4 He 36  fell to the ground and heard a voice saying to him, “Saul, Saul, 37  why are you persecuting me?” 38  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 39  and enter the city and you will be told 40  what you must do.” 9:7 (Now the men 41  who were traveling with him stood there speechless, 42  because they heard the voice but saw no one.) 43  9:8 So Saul got up from the ground, but although his eyes were open, 44  he could see nothing. 45  Leading him by the hand, his companions 46  brought him into Damascus. 9:9 For 47  three days he could not see, and he neither ate nor drank anything. 48 

9:10 Now there was a disciple in Damascus named Ananias. The 49  Lord 50  said to him in a vision, “Ananias,” and he replied, “Here I am, 51  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 52  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision 53  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 54  “Lord, I have heard from many people 55  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison 56  all who call on your name!” 57  9:15 But the Lord said to him, “Go, because this man is my chosen instrument 58  to carry my name before Gentiles and kings and the people of Israel. 59  9:16 For I will show him how much he must suffer for the sake of my name.” 60  9:17 So Ananias departed and entered the house, placed 61  his hands on Saul 62  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 63  has sent me so that you may see again and be filled with the Holy Spirit.” 64  9:18 Immediately 65  something like scales 66  fell from his eyes, and he could see again. He 67  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days 68  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 69  saying, “This man is the Son of God.” 70  9:21 All 71  who heard him were amazed and were saying, “Is this not 72  the man who in Jerusalem was ravaging 73  those who call on this name, and who had come here to bring them as prisoners 74  to the chief priests?” 9:22 But Saul became more and more capable, 75  and was causing consternation 76  among the Jews who lived in Damascus by proving 77  that Jesus 78  is the Christ. 79 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted 80  together to kill him, 9:24 but Saul learned of their plot against him. 81  They were also watching 82  the city gates 83  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening 84  in the wall by lowering him in a basket. 85 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, 86  he attempted to associate 87  with the disciples, and they were all afraid of him, because they did not believe 88  that he was a disciple. 9:27 But Barnabas took 89  Saul, 90  brought 91  him to the apostles, and related to them how he had seen the Lord on the road, that 92  the Lord had spoken to him, and how in Damascus he had spoken out boldly 93  in the name of Jesus. 9:28 So he was staying with them, associating openly with them 94  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 95  with the Greek-speaking Jews, 96  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 97  and sent him away to Tarsus.

9:31 Then 98  the church throughout Judea, Galilee, 99  and Samaria experienced 100  peace and thus was strengthened. 101  Living 102  in the fear of the Lord and in the encouragement of the Holy Spirit, the church 103  increased in numbers.

Peter Heals Aeneas

9:32 Now 104  as Peter was traveling around from place to place, 105  he also came down to the saints who lived in Lydda. 106  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 107  he was paralyzed. 9:34 Peter 108  said to him, “Aeneas, Jesus the Christ 109  heals you. Get up and make your own bed!” 110  And immediately he got up. 9:35 All 111  those who lived in Lydda 112  and Sharon 113  saw him, and they 114  turned 115  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa 116  there was a disciple named Tabitha (which in translation means 117  Dorcas). 118  She was continually doing good deeds and acts of charity. 119  9:37 At that time 120  she became sick 121  and died. When they had washed 122  her body, 123  they placed it in an upstairs room. 9:38 Because Lydda 124  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 125  9:39 So Peter got up and went with them, and 126  when he arrived 127  they brought him to the upper room. All 128  the widows stood beside him, crying and showing him 129  the tunics 130  and other clothing 131  Dorcas used to make 132  while she was with them. 9:40 But Peter sent them all outside, 133  knelt down, 134  and prayed. Turning 135  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 136  9:41 He gave 137  her his hand and helped her get up. Then he called 138  the saints and widows and presented her alive. 9:42 This became known throughout all 139  Joppa, and many believed in the Lord. 140  9:43 So 141  Peter 142  stayed many days in Joppa with a man named 143  Simon, a tanner. 144 

1 Timothy 3:16

Context
3:16 And we all agree, 145  our religion contains amazing revelation: 146 

He 147  was revealed in the flesh,

vindicated by the Spirit, 148 

seen by angels,

proclaimed among Gentiles,

believed on in the world,

taken up in glory.

Hebrews 1:14

Context
1:14 Are they not all ministering spirits, sent out to serve those 149  who will inherit salvation?

Jude 1:14

Context

1:14 Now Enoch, the seventh in descent beginning with Adam, 150  even prophesied of them, 151  saying, “Look! The Lord is coming 152  with thousands and thousands 153  of his holy ones,

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[28:12]  1 tn Heb “and dreamed.”

[28:12]  2 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  3 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[7:9]  4 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”

[7:9]  5 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.

[7:9]  6 tn Aram “a flaming fire.”

[7:10]  7 tn Aram “were standing before him.”

[7:10]  8 tn Aram “judgment sat.”

[4:11]  9 tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:9]  10 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  11 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  12 tn Or “stood in front of.”

[2:9]  13 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:13]  14 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  15 tn Grk “a multitude of the armies of heaven.”

[24:4]  16 tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:4]  17 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  18 tn Grk “behold.”

[24:4]  19 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[1:10]  20 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.

[1:10]  21 tn Grk “behold.”

[1:11]  22 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]  23 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.

[1:2]  24 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]  25 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”).

[1:2]  26 tn Or “through.”

[1:7]  27 tn Grk “It is not for you to know.”

[9:1]  28 tn Or “Saul, making dire threats.”

[9:1]  29 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  30 sn See the note on synagogue in 6:9.

[9:2]  31 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  32 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  33 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  34 tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  35 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  36 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  37 tn The double vocative suggests emotion.

[9:4]  38 sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  39 tn Or “But arise.”

[9:6]  40 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  41 tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  42 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  43 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  44 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  45 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  46 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  47 tn Grk “And for.” 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.

[9:9]  48 tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  49 tn Grk “And the.” 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.

[9:10]  50 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  51 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  52 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  53 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì74 א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA27, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA27 places the words in brackets, indicating doubts as to their authenticity.

[9:13]  54 sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  55 tn The word “people” is not in the Greek text, but is implied.

[9:14]  56 tn Grk “to bind.”

[9:14]  57 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  58 tn Or “tool.”

[9:15]  59 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  60 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  61 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  62 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  63 tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  64 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  65 tn Grk “And immediately.” 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.

[9:18]  66 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  67 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  68 tn Grk “It happened that for several days.” 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.

[9:20]  69 sn See the note on synagogue in 6:9.

[9:20]  70 tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:21]  71 tn Grk “And all.” 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.

[9:21]  72 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  73 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  74 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  75 tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  76 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  77 tn Or “by showing for certain.”

[9:22]  78 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  79 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:23]  80 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  81 tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  82 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  83 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  84 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  85 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  86 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  87 tn Or “join.”

[9:26]  88 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  89 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  90 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  91 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  92 tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  93 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  94 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  95 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argueτινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  96 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  97 sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:31]  98 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  99 tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  100 tn Grk “had.”

[9:31]  101 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  102 tn Grk “And living.” 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.

[9:31]  103 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  104 tn Grk “Now it happened that.” 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.

[9:32]  105 tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  106 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  107 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  108 tn Grk “And Peter.” 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.

[9:34]  109 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B2 E 1739 Ï Didpt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  110 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  111 tn Grk “And all.” 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.

[9:35]  112 sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  113 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  114 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  115 sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  116 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  117 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  118 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  119 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  120 tn Grk “It happened that in those days.” 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.

[9:37]  121 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  122 tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  123 tn Grk “washed her,” but the reference is to her corpse.

[9:38]  124 sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  125 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  126 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  127 tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  128 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  129 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  130 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  131 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  132 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  133 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  134 tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  135 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  136 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  137 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  138 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  139 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq{olh" Iopph").

[9:42]  140 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  141 tn Grk “So it happened that.” 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.

[9:43]  142 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  143 tn Grk “with a certain Simon.”

[9:43]  144 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[3:16]  145 tn Grk “confessedly, admittedly, most certainly.”

[3:16]  146 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).

[3:16]  147 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss have ὁ θεός (so 88 pc), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, (Jo, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, . The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (musthrion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Cristos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)

[3:16]  148 tn Or “in spirit.”

[1:14]  149 tn Grk “sent for service for the sake of those.”

[1:14]  150 tn Grk “the seventh from Adam.”

[1:14]  151 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  152 tn Grk “has come,” a proleptic aorist.

[1:14]  153 tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.



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