2 Corinthians 12:7

12:7 even because of the extraordinary character of the revelations. Therefore, ¹  so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble ²  me – so that I would not become arrogant. ³ 

Numbers 12:6

12:6 The Lord ⁴  said, “Hear now my words: If there is a prophet among you, ⁵  I the Lord ⁶  will make myself known to him in a vision; I will speak with him in a dream.

Ezekiel 1:1-28

A Vision of God’s Glory

1:1 In the thirtieth year, ⁷  on the fifth day of the fourth month, while I was among the exiles ⁸  at the Kebar River, ⁹  the heavens opened ¹⁰  and I saw a divine vision. ¹¹  1:2 (On the fifth day of the month – it was the fifth year of King Jehoiachin’s exile – 1:3 the word of the Lord came to the priest Ezekiel ¹²  the son of Buzi, ¹³  at the Kebar River in the land of the Babylonians. ¹⁴  The hand ¹⁵  of the Lord came on him there).

1:4 As I watched, I noticed ¹⁶  a windstorm ¹⁷  coming from the north – an enormous cloud, with lightning flashing, ¹⁸  such that bright light ¹⁹  rimmed it and came from ²⁰  it like glowing amber ²¹  from the middle of a fire. 1:5 In the fire ²²  were what looked like ²³  four living beings. ²⁴  In their appearance they had human form, ²⁵  1:6 but each had four faces and four wings. 1:7 Their legs were straight, but the soles of their feet were like calves’ feet. They gleamed ²⁶  like polished bronze. 1:8 They had human hands ²⁷  under their wings on their four sides. As for the faces and wings of the four of them, 1:9 their wings touched each other; they did not turn as they moved, but went straight ahead. ²⁸ 

1:10 Their faces had this appearance: Each of the four had the face of a man, with the face of a lion on the right, the face of an ox on the left and also the face of an eagle. ²⁹  1:11 Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies. 1:12 Each moved straight ahead ³⁰  – wherever the spirit ³¹  would go, they would go, without turning as they went. 1:13 In the middle ³²  of the living beings was something like ³³  burning coals of fire ³⁴  or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire. 1:14 The living beings moved backward and forward as quickly as flashes of lightning. ³⁵ 

1:15 Then I looked, ³⁶  and I saw one wheel ³⁷  on the ground ³⁸  beside each of the four beings. 1:16 The appearance of the wheels and their construction ³⁹  was like gleaming jasper, ⁴⁰  and all four wheels looked alike. Their structure was like a wheel within a wheel. ⁴¹  1:17 When they moved they would go in any of the four directions they faced without turning as they moved. 1:18 Their rims were high and awesome, ⁴²  and the rims of all four wheels were full of eyes all around.

1:19 When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too. 1:20 Wherever the spirit ⁴³  would go, they would go, ⁴⁴  and the wheels would rise up beside them because the spirit ⁴⁵  of the living being was in the wheel. 1:21 When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped. ⁴⁶  When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel.

1:22 Over the heads of the living beings was something like a platform, ⁴⁷  glittering awesomely like ice, ⁴⁸  stretched out over their heads. 1:23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering ⁴⁹  its body. 1:24 When they moved, I heard the sound of their wings – it was like the sound of rushing waters, or the voice of the Almighty, ⁵⁰  or the tumult ⁵¹  of an army. When they stood still, they lowered their wings.

1:25 Then there was a voice from above the platform over their heads when they stood still. ⁵²  1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow ⁵³  like a fire enclosed all around ⁵⁴  from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. ⁵⁵  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ⁵⁶  it, I threw myself face down, and I heard a voice speaking.

Ezekiel 11:24

11:24 Then a wind ⁵⁷  lifted me up and carried me to the exiles in Babylonia, ⁵⁸  in the vision given to me by the Spirit of God.

Then the vision I had seen went up from me.

Daniel 10:5-10

10:5 I looked up ⁵⁹  and saw a ⁶⁰  man ⁶¹  clothed in linen; ⁶²  around his waist was a belt made of gold from Upaz. ⁶³  10:6 His body resembled yellow jasper, ⁶⁴  and his face had an appearance like lightning. His eyes were like blazing torches; ⁶⁵  his arms and feet had the gleam of polished bronze. His voice ⁶⁶  thundered forth like the sound of a large crowd.

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ⁶⁷  On the contrary, they were overcome with fright ⁶⁸  and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from ⁶⁹  me, and my vigor disappeared; ⁷⁰  I was without energy. ⁷¹  10:9 I listened to his voice, ⁷²  and as I did so ⁷³  I fell into a trance-like sleep with my face to the ground. 10:10 Then ⁷⁴  a hand touched me and set me on my hands and knees. ⁷⁵ 

Joel 2:28-29

An Outpouring of the Spirit

2:28 (3:1) ⁷⁶  After all of this ⁷⁷ 

I will pour out my Spirit ⁷⁸  on all kinds of people. ⁷⁹ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ⁸⁰ 

your young men will see prophetic visions.

2:29 Even on male and female servants

I will pour out my Spirit in those days.

Acts 9:10-17

9:10 Now there was a disciple in Damascus named Ananias. The ⁸¹  Lord ⁸²  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁸³  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁸⁴  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ⁸⁵  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁸⁶  “Lord, I have heard from many people ⁸⁷  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ⁸⁸  all who call on your name!” ⁸⁹  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁹⁰  to carry my name before Gentiles and kings and the people of Israel. ⁹¹  9:16 For I will show him how much he must suffer for the sake of my name.” ⁹²  9:17 So Ananias departed and entered the house, placed ⁹³  his hands on Saul ⁹⁴  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁹⁵  has sent me so that you may see again and be filled with the Holy Spirit.” ⁹⁶ 

Acts 18:9

18:9 The Lord said to Paul by a vision ⁹⁷  in the night, ⁹⁸  “Do not be afraid, ⁹⁹  but speak and do not be silent,

Acts 22:17-21

22:17 When ¹⁰⁰  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹⁰¹  22:18 and saw the Lord ¹⁰²  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹⁰³  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁰⁴  who believed in you. 22:20 And when the blood of your witness ¹⁰⁵  Stephen was shed, ¹⁰⁶  I myself was standing nearby, approving, ¹⁰⁷  and guarding the cloaks ¹⁰⁸  of those who were killing him.’ ¹⁰⁹  22:21 Then ¹¹⁰  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Acts 23:11

23:11 The following night the Lord ¹¹¹  stood near ¹¹²  Paul ¹¹³  and said, “Have courage, ¹¹⁴  for just as you have testified about me in Jerusalem, ¹¹⁵  so you must also testify in Rome.” ¹¹⁶ 

Acts 26:13-19

26:13 about noon along the road, Your Majesty, ¹¹⁷  I saw a light from heaven, ¹¹⁸  brighter than the sun, shining everywhere around ¹¹⁹  me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ¹²⁰  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ¹²¹  by kicking against the goads.’ ¹²²  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹²³  ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ¹²⁴  as a servant and witness ¹²⁵  to the things ¹²⁶  you have seen ¹²⁷  and to the things in which I will appear to you. 26:17 I will rescue ¹²⁸  you from your own people ¹²⁹  and from the Gentiles, to whom ¹³⁰  I am sending you 26:18 to open their eyes so that they turn ¹³¹  from darkness to light and from the power ¹³²  of Satan to God, so that they may receive forgiveness of sins and a share ¹³³  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ¹³⁴  I was not disobedient ¹³⁵  to the heavenly ¹³⁶  vision,

Galatians 1:12

1:12 For I did not receive it or learn it from any human source; ¹³⁷  instead I received it ¹³⁸  by a revelation of Jesus Christ. ¹³⁹ 

Galatians 2:2

2:2 I went there ¹⁴⁰  because of ¹⁴¹  a revelation and presented ¹⁴²  to them the gospel that I preach among the Gentiles. But I did so ¹⁴³  only in a private meeting with the influential people, ¹⁴⁴  to make sure that I was not running – or had not run ¹⁴⁵  – in vain.

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ¹⁴⁶  again with Barnabas, taking Titus along too.

Galatians 5:20

5:20 idolatry, sorcery, ¹⁴⁷  hostilities, ¹⁴⁸  strife, ¹⁴⁹  jealousy, outbursts of anger, selfish rivalries, dissensions, ¹⁵⁰  factions,

[12:7]  ¹ tc Most mss (Ì⁴⁶ D Ψ 1881 Ï) lack διό (dio, “Therefore”), but the widespread distribution and quality of mss which include it (א A B F G 0243 33 81 1175 1739 pc) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [{ina, “so that”] next).

[12:7]  ² tn Or “to harass.”

[12:7]  ³ tn The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.

[12:6]  ⁴ tn Heb “he.”

[12:6]  ⁵ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁶ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[1:1]  ⁷ sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3-9). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2, i.e., 593 b.c.

[1:1]  ⁸ sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.

[1:1]  ⁹ sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century b.c. It provided artificial irrigation from the Euphrates.

[1:1]  ¹⁰ sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.

[1:1]  ¹¹ tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3; 40:2

[1:3]  ¹² sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”

[1:3]  ¹³ tn Or “to Ezekiel son of Buzi the priest.”

[1:3]  ¹⁴ tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century b.c. Then, over the next century, the Babylonians dominated the West Semitic states (such as Phoenicia, Aram, Moab, Edom, and Judah in the modern countries of Syria, Lebanon, Jordan, and Israel) and made incursions into Egypt.

[1:3]  ¹⁵ tn Or “power.”

[1:4]  ¹⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[1:4]  ¹⁷ sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, sÿ’arah) may be a whirlwind (Job 38:1, 2 Kgs 2:1).

[1:4]  ¹⁸ tn Heb “fire taking hold of itself,” perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., “light went around it and fire flashed like lightning within it.”

[1:4]  ¹⁹ tn Or “radiance.” The term also occurs in 1:27b.

[1:4]  ²⁰ tc Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tw mesw autou, “in its midst”).

[1:4]  ²¹ tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (hlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.

[1:5]  ²² tc Heb “from its midst” (מִתּוֹכָהּ, mitokhah). The LXX reads ἐν τῷ μέσῳ (en tw mesw, “in the midst of it”). The LXX also reads ἐν for מִתּוֹךְ (mitokh) in v. 4. The translator of the LXX of Ezekiel either read בְּתוֹךְ (bÿtokh, “within”) in his Hebrew exemplar or could not imagine how מִתּוֹךְ could make sense and so chose to use ἐν. The Hebrew would be understood by adding “from its midst emerged the forms of four living beings.”

[1:5]  ²³ tn Heb “form, figure, appearance.”

[1:5]  ²⁴ tn The Hebrew term is feminine plural yet thirty-three of the forty-five pronominal suffixes and verbal references which refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms.

[1:5]  ²⁵ sn They had human form may mean they stood erect.

[1:7]  ²⁶ sn The Hebrew verb translated gleamed occurs only here in the OT.

[1:8]  ²⁷ tc The MT reads “his hand” while many Hebrew mss as well as the Qere read “hands of.” Two similar Hebrew letters, vav and yod, have been confused.

[1:9]  ²⁸ tn Heb “They each went in the direction of one of his faces.”

[1:10]  ²⁹ tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufÿnehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.

[1:12]  ³⁰ tn See the note on “straight ahead” in v. 9.

[1:12]  ³¹ tn Or “wind.”

[1:13]  ³² tc The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.

[1:13]  ³³ tc The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.

[1:13]  ³⁴ sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).

[1:14]  ³⁵ tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.

[1:15]  ³⁶ tc The MT adds “at the living beings” which is absent from the LXX.

[1:15]  ³⁷ sn Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one.

[1:15]  ³⁸ tn The Hebrew word may be translated either “earth” or “ground” in this context.

[1:16]  ³⁹ tc This word is omitted from the LXX.

[1:16]  ⁴⁰ tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV).

[1:16]  ⁴¹ tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.

[1:18]  ⁴² tc The MT reads וְיִרְאָה לָהֶם (vÿyir’ah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יִדֵיהֶם, yideyhem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater). By positing both a ד/ר (dalet/resh) confusion and a ת/ה (hey/khet) confusion the form was read as וְיָרֵה (vÿyareh) and was then misunderstood and subsequently written as וְיִרְאָה (vÿyir’ah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (va’ere’). The existing consonants of the MT may also be read as “it was visible to them.”

[1:20]  ⁴³ tn Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit” depending on the context.

[1:20]  ⁴⁴ tc The MT adds the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic.

[1:20]  ⁴⁵ tn Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.

[1:21]  ⁴⁶ tc The LXX reads “when it went, they went; when it stood, they stood.”

[1:22]  ⁴⁷ tn Or “like a dome” (NCV, NRSV, TEV).

[1:22]  ⁴⁸ tn Or “like crystal” (NRSV, NLT).

[1:23]  ⁴⁹ tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.”

[1:24]  ⁵⁰ tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.”

[1:24]  ⁵¹ tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.

[1:25]  ⁵² tc The MT continues “when they stood still they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (rosham) in v. 25 to רֹאשָׁם in v. 26.

[1:27]  ⁵³ tn See Ezek 1:4.

[1:27]  ⁵⁴ tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.

[1:28]  ⁵⁵ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

[1:28]  ⁵⁶ tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[11:24]  ⁵⁷ tn Or “spirit.” See note on “wind” in 2:2.

[11:24]  ⁵⁸ tn Heb “to Chaldea.”

[10:5]  ⁵⁹ tn Heb “I lifted up my eyes.”

[10:5]  ⁶⁰ tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.

[10:5]  ⁶¹ sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.

[10:5]  ⁶² tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.

[10:5]  ⁶³ tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).

[10:6]  ⁶⁴ tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”

[10:6]  ⁶⁵ tn Heb “torches of fire.”

[10:6]  ⁶⁶ tn Heb “The sound of his words” (cf. v. 9).

[10:7]  ⁶⁷ tn Heb “the vision.”

[10:7]  ⁶⁸ tn Heb “great trembling fell on them.”

[10:8]  ⁶⁹ tn Heb “did not remain in.”

[10:8]  ⁷⁰ tn Heb “was changed upon me for ruin.”

[10:8]  ⁷¹ tn Heb “strength.”

[10:9]  ⁷² tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

[10:9]  ⁷³ tn Heb “as I listened to the sound of his words.”

[10:10]  ⁷⁴ tn Heb “Behold.”

[10:10]  ⁷⁵ tc Theodotion lacks “and the palms of my hands.”

[2:28]  ⁷⁶ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ⁷⁷ tn Heb “Now it will be after this.”

[2:28]  ⁷⁸ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ⁷⁹ tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ⁸⁰ tn Heb “your old men will dream dreams.”

[9:10]  ⁸¹ tn Grk “And the.” 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.

[9:10]  ⁸² sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁸³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ⁸⁴ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ⁸⁵ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:13]  ⁸⁶ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁸⁷ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ⁸⁸ tn Grk “to bind.”

[9:14]  ⁸⁹ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ⁹⁰ tn Or “tool.”

[9:15]  ⁹¹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ⁹² tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ⁹³ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁹⁴ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁹⁵ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁹⁶ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[18:9]  ⁹⁷ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ⁹⁸ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁹⁹ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[22:17]  ¹⁰⁰ tn Grk “It happened to me that.” 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.

[22:17]  ¹⁰¹ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ¹⁰² tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ¹⁰³ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹⁰⁴ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:20]  ¹⁰⁵ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹⁰⁶ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹⁰⁷ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ¹⁰⁸ tn Or “outer garments.”

[22:20]  ¹⁰⁹ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ¹¹⁰ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:11]  ¹¹¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹¹² tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹¹³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹¹⁴ tn Or “Do not be afraid.”

[23:11]  ¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹¹⁶ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[26:13]  ¹¹⁷ tn Grk “O King.”

[26:13]  ¹¹⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹¹⁹ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[26:14]  ¹²⁰ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ¹²¹ tn Grk “It is hard for you.”

[26:14]  ¹²² tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:15]  ¹²³ tn Grk “said.”

[26:16]  ¹²⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ¹²⁵ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ¹²⁶ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ¹²⁷ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  ¹²⁸ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ¹²⁹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹³⁰ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ¹³¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹³² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹³³ tn Or “and an inheritance.”

[26:19]  ¹³⁴ sn See the note on King Agrippa in 25:13.

[26:19]  ¹³⁵ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ¹³⁶ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[1:12]  ¹³⁷ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹³⁸ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹³⁹ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[2:2]  ¹⁴⁰ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ¹⁴¹ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ¹⁴² tn Or “set before them.”

[2:2]  ¹⁴³ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ¹⁴⁴ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ¹⁴⁵ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:1]  ¹⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:20]  ¹⁴⁷ tn Or “witchcraft.”

[5:20]  ¹⁴⁸ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ¹⁴⁹ tn Or “discord” (L&N 39.22).

[5:20]  ¹⁵⁰ tn Or “discord(s)” (L&N 39.13).