1 Thessalonians 2:11

2:11 As you know, we treated each one of you as a father treats his own children,

Numbers 27:23

27:23 He laid his hands on him and commissioned him, just as the Lord commanded, ¹  by the authority ²  of Moses.

Numbers 27:1

Special Inheritance Laws

27:1 ³ Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, ⁴  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ⁵  to me.

Numbers 22:2

22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites.

Numbers 18:15

18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ⁶  and the firstborn males of unclean animals you must redeem.

Matthew 26:63

26:63 But Jesus was silent. The ⁷  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ⁸  the Son of God.”

Mark 5:7

5:7 Then ⁹  he cried out with a loud voice, “Leave me alone, ¹⁰  Jesus, Son of the Most High God! I implore you by God ¹¹  – do not torment me!”

Acts 19:13

19:13 But some itinerant ¹²  Jewish exorcists tried to invoke the name ¹³  of the Lord Jesus over those who were possessed by ¹⁴  evil spirits, saying, “I sternly warn ¹⁵  you by Jesus whom Paul preaches.”

Acts 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁶  Apollos was in Corinth, ¹⁷  Paul went through the inland ¹⁸  regions ¹⁹  and came to Ephesus. ²⁰  He ²¹  found some disciples there ²² 

Acts 1:3

1:3 To the same apostles ²³  also, after his suffering, ²⁴  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ²⁵  and spoke about matters concerning the kingdom of God.

Acts 1:18

1:18 (Now this man Judas ²⁶  acquired a field with the reward of his unjust deed, ²⁷  and falling headfirst ²⁸  he burst open in the middle and all his intestines ²⁹  gushed out.

Acts 5:7

5:7 After an interval of about three hours, ³⁰  his wife came in, but she did not know ³¹  what had happened.

Acts 5:21

5:21 When they heard this, they entered the temple courts ³²  at daybreak and began teaching. ³³ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³⁴  – that is, the whole high council ³⁵  of the Israelites ³⁶  – and sent to the jail to have the apostles ³⁷  brought before them. ³⁸ 

Acts 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ³⁹  and the law. ⁴⁰ 

Acts 6:1-2

The Appointment of the First Seven Deacons

6:1 Now in those ⁴¹  days, when the disciples were growing in number, ⁴²  a complaint arose on the part of the Greek-speaking Jews ⁴³  against the native Hebraic Jews, ⁴⁴  because their widows ⁴⁵  were being overlooked ⁴⁶  in the daily distribution of food. ⁴⁷  6:2 So the twelve ⁴⁸  called ⁴⁹  the whole group ⁵⁰  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁵¹ 

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁵²  were speaking to the people, the priests and the commander ⁵³  of the temple guard ⁵⁴  and the Sadducees ⁵⁵  came up ⁵⁶  to them,

[27:23]  ¹ tn Heb “spoke.”

[27:23]  ² tn Heb “hand.”

[27:1]  ³ sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

[27:1]  ⁴ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[22:16]  ⁵ tn The infinitive construct is the object of the preposition.

[18:15]  ⁶ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[26:63]  ⁷ tn Here καί (kai) has not been translated.

[26:63]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:7]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ¹⁰ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ¹¹ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[19:13]  ¹² tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹³ tn Grk “to name the name.”

[19:13]  ¹⁴ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁵ sn The expression I sternly warn you means “I charge you as under oath.”

[19:1]  ¹⁶ tn Grk “It happened that while.” 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.

[19:1]  ¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁸ tn Or “interior.”

[19:1]  ¹⁹ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²¹ tn Grk “and found.” 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.

[19:1]  ²² tn The word “there” is not in the Greek text but is implied.

[1:3]  ²³ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ²⁴ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ²⁵ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:18]  ²⁶ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ²⁷ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ²⁸ tn Traditionally, “falling headlong.”

[1:18]  ²⁹ tn Or “all his bowels.”

[5:7]  ³⁰ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ³¹ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:21]  ³² tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³³ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³⁴ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³⁵ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ³⁶ tn Grk “sons of Israel.”

[5:21]  ³⁷ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁸ tn The words “before them” are not in the Greek text but are implied.

[6:13]  ³⁹ sn This holy place is a reference to the temple.

[6:13]  ⁴⁰ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:1]  ⁴¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁴² tn Grk “were multiplying.”

[6:1]  ⁴³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ⁴⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁴⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴⁶ tn Or “neglected.”

[6:1]  ⁴⁷ tn Grk “in the daily serving.”

[6:2]  ⁴⁸ sn The twelve refers to the twelve apostles.

[6:2]  ⁴⁹ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁵⁰ tn Or “the multitude.”

[6:2]  ⁵¹ tn Grk “to serve tables.”

[4:1]  ⁵² tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁵³ tn Or “captain.”

[4:1]  ⁵⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ⁵⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁵⁶ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).