7:40 When they heard these words, some of the crowd 1 began to say, “This really 2 is the Prophet!” 3 7:41 Others said, “This is the Christ!” 4 But still others said, “No, 5 for the Christ doesn’t come from Galilee, does he? 6 7:42 Don’t the scriptures say that the Christ is a descendant 7 of David 8 and comes from Bethlehem, 9 the village where David lived?” 10 7:43 So there was a division in the crowd 11 because of Jesus. 12
9:16 Then some of the Pharisees began to say, 13 “This man is not from God, because he does not observe 14 the Sabbath.” 15 But others said, “How can a man who is a sinner perform 16 such miraculous signs?” Thus there was a division 17 among them.
10:34 “Do not think that I have come to bring 18 peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,
23:1 Paul looked directly 39 at the council 40 and said, “Brothers, I have lived my life with a clear conscience 41 before God to this day.”
3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
1:18 He is the head of the body, the church, as well as the beginning, the firstborn 42 from among the dead, so that he himself may become first in all things. 43
1 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
2 tn Or “truly.”
3 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
4 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
5 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
6 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 “does he?”).
7 tn Grk “is from the seed” (an idiom for human descent).
8 sn An allusion to Ps 89:4.
9 sn An allusion to Mic 5:2.
10 tn Grk “the village where David was.”
11 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
13 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
14 tn Grk “he does not keep.”
15 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
16 tn Grk “do.”
17 tn Or “So there was discord.”
18 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
19 tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).
20 sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
21 tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.
22 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
23 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
24 tn The participle εἰπόντος (eiponto") has been translated temporally.
25 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
26 tn Grk “there came about an argument.” This has been simplified to “an argument began”
27 tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).
28 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
29 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
30 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
31 tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.
32 sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.
33 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
34 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
35 tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
36 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
37 tn Or “to go down, grab him out of their midst.”
38 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
39 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
40 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
41 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
42 tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.
43 tn Grk “in order that he may become in all things, himself, first.”