Acts 11:2-3

11:2 So when Peter went up to Jerusalem, ¹  the circumcised believers ²  took issue with ³  him, 11:3 saying, “You went to ⁴  uncircumcised men and shared a meal with ⁵  them.”

Acts 22:21-22

22:21 Then ⁶  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁷  was listening to him until he said this. ⁸  Then ⁹  they raised their voices and shouted, ¹⁰  “Away with this man ¹¹  from the earth! For he should not be allowed to live!” ¹² 

John 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹³  – ask me, a Samaritan woman, for water ¹⁴  to drink?” (For Jews use nothing in common ¹⁵  with Samaritans.) ¹⁶ 

John 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ¹⁷  They were shocked ¹⁸  because he was speaking ¹⁹  with a woman. However, no one said, “What do you want?” ²⁰  or “Why are you speaking with her?”

John 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ²¹  (Now it was very early morning.) ²²  They ²³  did not go into the governor’s residence ²⁴  so they would not be ceremonially defiled, but could eat the Passover meal.

Galatians 2:12-14

2:12 Until ²⁵  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ²⁶  and separated himself ²⁷  because he was afraid of those who were pro-circumcision. ²⁸  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ²⁹  by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ³⁰  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ³¹  the Gentiles to live like Jews?”

[11:2]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ² tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ³ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ⁴ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁵ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[22:21]  ⁶ 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.

[22:22]  ⁷ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁸ tn Grk “until this word.”

[22:22]  ⁹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁰ tn Grk “and said.”

[22:22]  ¹¹ tn Grk “this one.”

[22:22]  ¹² tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[4:9]  ¹³ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ¹⁴ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁵ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  ¹⁶ sn This is a parenthetical note by the author.

[4:27]  ¹⁷ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ¹⁸ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ¹⁹ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ²⁰ tn Grk “seek.” See John 4:23.

[18:28]  ²¹ tn Grk “to the praetorium.”

[18:28]  ²² sn This is a parenthetical note by the author.

[18:28]  ²³ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ²⁴ tn Grk “into the praetorium.”

[2:12]  ²⁵ tn The conjunction γάρ has not been translated here.

[2:12]  ²⁶ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ²⁷ tn Or “and held himself aloof.”

[2:12]  ²⁸ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:13]  ²⁹ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[2:14]  ³⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ³¹ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).