Acts 13:15

13:15 After the reading from the law and the prophets, ¹  the leaders of the synagogue ²  sent them a message, ³  saying, “Brothers, ⁴  if you have any message ⁵  of exhortation ⁶  for the people, speak it.” ⁷ 

Acts 13:17

13:17 The God of this people Israel ⁸  chose our ancestors ⁹  and made the people great ¹⁰  during their stay as foreigners ¹¹  in the country ¹²  of Egypt, and with uplifted arm ¹³  he led them out of it.

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ¹⁴  “It was necessary to speak the word of God ¹⁵  to you first. Since you reject it and do not consider yourselves worthy ¹⁶  of eternal life, we ¹⁷  are turning to the Gentiles. ¹⁸ 

Acts 3:26

3:26 God raised up ¹⁹  his servant and sent him first to you, to bless you by turning ²⁰  each one of you from your iniquities.” ²¹ 

Acts 3:2

3:2 And a man lame ²²  from birth ²³  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ²⁴  so he could beg for money ²⁵  from those going into the temple courts. ²⁶ 

Acts 20:7

20:7 On the first day ²⁷  of the week, when we met ²⁸  to break bread, Paul began to speak ²⁹  to the people, and because he intended ³⁰  to leave the next day, he extended ³¹  his message until midnight.

Psalms 105:6

105:6 O children ³²  of Abraham, ³³  God’s ³⁴  servant,

you descendants ³⁵  of Jacob, God’s ³⁶  chosen ones!

Psalms 147:19-20

147:19 He proclaims his word to Jacob,

his statutes and regulations to Israel.

147:20 He has not done so with any other nation;

they are not aware of his regulations.

Praise the Lord!

Isaiah 41:8

The Lord Encourages His People

41:8 “You, my servant Israel,

Jacob whom I have chosen,

offspring of Abraham my friend, ³⁷ 

Isaiah 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ³⁸ 

you who are called by the name ‘Israel,’

and are descended from Judah, ³⁹ 

who take oaths in the name of the Lord,

and invoke ⁴⁰  the God of Israel –

but not in an honest and just manner. ⁴¹ 

Isaiah 51:1-2

There is Hope for the Future

51:1 “Listen to me, you who pursue godliness, ⁴² 

who seek the Lord!

Look at the rock from which you were chiseled,

at the quarry ⁴³  from which you were dug! ⁴⁴ 

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ⁴⁵ 

When I summoned him, he was a lone individual, ⁴⁶ 

but I blessed him ⁴⁷  and gave him numerous descendants. ⁴⁸ 

Matthew 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matthew 10:6

10:6 Go ⁴⁹  instead to the lost sheep of the house of Israel.

Luke 24:47

24:47 and repentance ⁵⁰  for the forgiveness of sins would be proclaimed ⁵¹  in his name to all nations, ⁵²  beginning from Jerusalem. ⁵³ 

[13:15]  ¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁵ tn Or “word.”

[13:15]  ⁶ tn Or “encouragement.”

[13:15]  ⁷ tn Or “give it.”

[13:17]  ⁸ tn Or “people of Israel.”

[13:17]  ⁹ tn Or “forefathers”; Grk “fathers.”

[13:17]  ¹⁰ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹¹ tn Or “as resident aliens.”

[13:17]  ¹² tn Or “land.”

[13:17]  ¹³ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:46]  ¹⁴ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁵ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁶ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁷ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁸ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[3:26]  ¹⁹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁰ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²¹ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[3:2]  ²² tn Or “crippled.”

[3:2]  ²³ tn Grk “from his mother’s womb.”

[3:2]  ²⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ²⁵ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ²⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[20:7]  ²⁷ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²⁸ tn Or “assembled.”

[20:7]  ²⁹ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ³⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ³¹ tn Or “prolonged.”

[105:6]  ³² tn Or “offspring”; Heb “seed.”

[105:6]  ³³ tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.

[105:6]  ³⁴ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[105:6]  ³⁵ tn Heb “sons.”

[105:6]  ³⁶ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[41:8]  ³⁷ tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

[48:1]  ³⁸ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ³⁹ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ⁴⁰ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁴¹ tn Heb “not in truth and not in righteousness.”

[51:1]  ⁴² tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”

[51:1]  ⁴³ tn Heb “the excavation of the hole.”

[51:1]  ⁴⁴ sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

[51:2]  ⁴⁵ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ⁴⁶ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ⁴⁷ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ⁴⁸ tn Heb “and I made him numerous.”

[10:6]  ⁴⁹ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[24:47]  ⁵⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁵¹ tn Or “preached,” “announced.”

[24:47]  ⁵² sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁵³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.