14:12 There is a way that seems right to a person, 1
but its end is the way that leads to death. 2
16:25 There is a way that seems right to a person, 3
but its end is the way that leads to death. 4
8:1 Some time 8 afterward 9 he went on through towns 10 and villages, preaching and proclaiming the good news 11 of the kingdom of God. 12 The 13 twelve were with him,
3:18 Wives, submit to your 14 husbands, as is fitting in the Lord.
2:6 But from those who were influential 15 (whatever they were makes no difference to me; God shows no favoritism between people 16 ) – those influential leaders 17 added 18 nothing to my message. 19
1 tn Heb “which is straight before a man.”
2 tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.” Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.
3 tn Heb “There is a way that is right before a man [to the face of a man].”
4 tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.
5 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
6 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
8 tn Grk “And it happened that some time.” 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 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
10 tn Or “cities.”
11 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
12 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
13 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
14 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
15 tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.
16 tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).
17 tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.
18 tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.
19 tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.
20 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
21 tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.
22 sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
23 tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.
24 tn Grk “me and Barnabas.”
25 tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.
26 tn Grk “to the circumcision,” a collective reference to the Jewish people.