2:30 Therefore the Lord, the God of Israel, says, ‘I really did say 1 that your house and your ancestor’s house would serve 2 me forever.’ But now the Lord says, ‘May it never be! 3 For I will honor those who honor me, but those who despise me will be cursed!
49:3 He said to me, “You are my servant,
Israel, through whom I will reveal my splendor.” 4
“‘Look, I am against you, 5 Sidon,
and I will magnify myself in your midst.
Then they will know that I am the Lord
when I execute judgments on her
and reveal my sovereign power 6 in her.
13:31 When 10 Judas 11 had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, 12 God will also glorify him in himself, and he will glorify him right away. 13
5:12 Now many miraculous signs 19 and wonders came about among the people through the hands of the apostles. By 20 common consent 21 they were all meeting together in Solomon’s Portico. 22 5:13 None of the rest dared to join them, 23 but the people held them in high honor. 24
1:1 I wrote 29 the former 30 account, 31 Theophilus, 32 about all that Jesus began to do and teach
1 tn The infinitive absolute appears before the finite verb for emphasis.
2 tn Heb “walk about before.”
3 tn Heb “may it be far removed from me.”
4 sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.
5 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.
6 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.
7 tn Or “from the sky” (see note on 1:32).
8 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
9 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
10 tn Grk “Then when.”
11 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
12 tc A number of early
13 tn Or “immediately.”
14 tn Grk “And whatever you ask in my name, I will do it.”
15 tn Or “may be praised” or “may be honored.”
16 tn Grk “And great.” 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.
17 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
18 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
19 tn The miraculous nature of these signs is implied in the context.
20 tn Grk “And by.” 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.
21 tn Or “With one mind.”
22 tn Or “colonnade”; Grk “stoa.”
23 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
24 tn Or “the people thought very highly of them.”
25 tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
26 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
27 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.
28 tn Grk “behold.”
29 tn Or “produced,” Grk “made.”
30 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
31 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
32 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
33 tn Or “speak no longer.”