Now the famine was severe in Samaria. 5
1:3 We always 18 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since 19 we heard about your faith in Christ Jesus and the love that you have for all the saints.
1 tn Heb “to [a place] which I do not know.”
2 tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”
3 tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.
4 tn Heb “has feared the
5 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
9 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
13 tn Heb “Do not turn back my face.”
14 tn Heb “She said, ‘Speak!’”
17 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
18 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
21 tn “Some” is not in the Greek text, but is implied.
22 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
23 tn Or “mourned greatly for him.”
25 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
26 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
27 tn Or “Grace to you and peace.”
28 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
29 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
33 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
38 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
39 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
40 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
41 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
42 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
43 tn Grk “shepherd.”
44 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
45 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
46 tn Here καί (kai) has not been translated because of differences between Greek and English style.