Luke 24:47

24:47 and repentance ¹  for the forgiveness of sins would be proclaimed ²  in his name to all nations, ³  beginning from Jerusalem. ⁴ 

Proverbs 1:20-25

Warning Against Disregarding Wisdom

1:20 Wisdom ⁵  calls out ⁶  in the street,

she shouts loudly ⁷  in the plazas; ⁸ 

1:21 at the head of the noisy ⁹  streets she calls,

in the entrances of the gates in the city ¹⁰  she utters her words: ¹¹ 

1:22 “How long will you simpletons ¹²  love naiveté? ¹³ 

How long ¹⁴  will mockers ¹⁵  delight ¹⁶  in mockery ¹⁷ 

and fools ¹⁸  hate knowledge?

1:23 If only ¹⁹  you will respond ²⁰  to my rebuke, ²¹ 

then ²²  I will pour ²³  out my thoughts ²⁴  to you

and ²⁵  I will make ²⁶  my words known to you.

1:24 However, ²⁷  because ²⁸  I called but you refused to listen, ²⁹ 

because ³⁰  I stretched out my hand ³¹  but no one paid attention,

1:25 because ³²  you neglected ³³  all my advice,

and did not comply ³⁴  with my rebuke,

Proverbs 8:2-4

8:2 At the top ³⁵  of the elevated places along the way,

at the intersection ³⁶  of the paths she takes her stand;

8:3 beside the gates opening into ³⁷  the city,

at the entrance of the doorways she cries out: ³⁸ 

8:4 “To you, O people, ³⁹  I call out,

and my voice calls ⁴⁰  to all mankind. ⁴¹ 

Proverbs 9:3-4

9:3 She has sent out her female servants;

she calls out on the highest places ⁴²  of the city.

9:4 “Whoever is naive, let him turn in here,”

she says ⁴³  to those ⁴⁴  who lack understanding. ⁴⁵ 

Jeremiah 5:1

Judah is Justly Deserving of Coming Judgment

5:1 The Lord said, ⁴⁶ 

“Go up and down ⁴⁷  through the streets of Jerusalem. ⁴⁸ 

Look around and see for yourselves.

Search through its public squares.

See if any of you can find a single person

who deals honestly and tries to be truthful. ⁴⁹ 

If you can, ⁵⁰  then I will not punish this city. ⁵¹ 

Zechariah 11:7

11:7 So I ⁵²  began to shepherd the flock destined for slaughter, the most afflicted ⁵³  of all the flock. Then I took two staffs, ⁵⁴  calling one “Pleasantness” ⁵⁵  and the other “Binders,” ⁵⁶  and I tended the flock.

Zechariah 11:11

11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

Matthew 21:28-31

The Parable of the Two Sons

21:28 “What ⁵⁷  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, ⁵⁸  ‘I will not.’ But later he had a change of heart ⁵⁹  and went. 21:30 The father ⁶⁰  went to the other son and said the same thing. This boy answered, ⁶¹  ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” ⁶²  Jesus said to them, “I tell you the truth, ⁶³  tax collectors ⁶⁴  and prostitutes will go ahead of you into the kingdom of God!

John 4:39-42

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ⁶⁵  “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking ⁶⁶  him to stay with them. ⁶⁷  He stayed there two days, 4:41 and because of his word many more ⁶⁸  believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁶⁹  really is the Savior of the world.” ⁷⁰ 

John 7:47-49

7:47 Then the Pharisees answered, ⁷¹  “You haven’t been deceived too, have you? ⁷²  7:48 None of the rulers ⁷³  or the Pharisees have believed in him, have they? ⁷⁴  7:49 But this rabble ⁷⁵  who do not know the law are accursed!”

John 9:39

9:39 Jesus ⁷⁶  said,] ⁷⁷  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁷⁸  and the ones who see may become blind.”

Acts 8:4-7

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria ⁷⁹  and began proclaiming ⁸⁰  the Christ ⁸¹  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁸²  as they heard and saw the miraculous signs ⁸³  he was performing. 8:7 For unclean spirits, ⁸⁴  crying with loud shrieks, were coming out of many who were possessed, ⁸⁵  and many paralyzed and lame people were healed.

James 2:5

2:5 Listen, my dear brothers and sisters! ⁸⁶  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Revelation 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[24:47]  ¹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ² tn Or “preached,” “announced.”

[24:47]  ³ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁴ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[1:20]  ⁵ tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.

[1:20]  ⁶ sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.

[1:20]  ⁷ tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).

[1:20]  ⁸ sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.

[1:21]  ⁹ tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.

[1:21]  ¹⁰ sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.

[1:21]  ¹¹ tn Heb “she speaks her words.”

[1:22]  ¹² tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ¹³ tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ¹⁴ tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ¹⁵ sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ¹⁶ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ¹⁷ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ¹⁸ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[1:23]  ¹⁹ tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.

[1:23]  ²⁰ tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ²¹ sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”

[1:23]  ²² tn Heb “Behold!”

[1:23]  ²³ tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

[1:23]  ²⁴ tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).

[1:23]  ²⁵ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ²⁶ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[1:24]  ²⁷ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ²⁸ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ²⁹ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ³⁰ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ³¹ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ³² tn Heb “and.”

[1:25]  ³³ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³⁴ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[8:2]  ³⁵ tn Heb “head.” The word רֹאשׁ (ro’sh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.

[8:2]  ³⁶ tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT).

[8:3]  ³⁷ tn Heb “at the mouth of.”

[8:3]  ³⁸ tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.

[8:4]  ³⁹ tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”

[8:4]  ⁴⁰ tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.

[8:4]  ⁴¹ tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”

[9:3]  ⁴² tn The text uses two synonymous terms in construct to express the superlative degree.

[9:4]  ⁴³ tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”

[9:4]  ⁴⁴ tn Heb “him.”

[9:4]  ⁴⁵ tn Heb “heart”; cf. NIV “to those who lack judgment.”

[5:1]  ⁴⁶ tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31 where Jeremiah is the obvious speaker.

[5:1]  ⁴⁷ tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.

[5:1]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:1]  ⁴⁹ tn Heb “who does justice and seeks faithfulness.”

[5:1]  ⁵⁰ tn Heb “squares. If you can find…if there is one person…then I will…”

[5:1]  ⁵¹ tn Heb “forgive [or pardon] it.”

[11:7]  ⁵² sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8-14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1-3; Isa 20:2-4; Jer 19:1-15; 27:2-11; Ezek 4:1-3).

[11:7]  ⁵³ tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.

[11:7]  ⁵⁴ sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.

[11:7]  ⁵⁵ tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”

[11:7]  ⁵⁶ tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).

[21:28]  ⁵⁷ tn Here δέ (de) has not been translated.

[21:29]  ⁵⁸ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

[21:29]  ⁵⁹ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

[21:30]  ⁶⁰ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁶¹ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:31]  ⁶² tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ⁶³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ⁶⁴ sn See the note on tax collectors in 5:46.

[4:39]  ⁶⁵ tn Grk “when she testified.”

[4:40]  ⁶⁶ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ⁶⁷ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:41]  ⁶⁸ tn Or “and they believed much more.”

[4:42]  ⁶⁹ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ⁷⁰ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[7:47]  ⁷¹ tn Grk “answered them.”

[7:47]  ⁷² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

[7:48]  ⁷³ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ⁷⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).

[7:49]  ⁷⁵ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[9:39]  ⁷⁶ tn Grk “And Jesus.” 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.

[9:39]  ⁷⁷ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁷⁸ tn Or “that those who do not see may see.”

[8:5]  ⁷⁹ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  ⁸⁰ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁸¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:6]  ⁸² tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁸³ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ⁸⁴ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁸⁵ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[2:5]  ⁸⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.