Deuteronomy 6:6-8

Exhortation to Teach the Covenant Principles

6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach ¹  them to your children and speak of them as you sit in your house, as you walk along the road, ²  as you lie down, and as you get up. 6:8 You should tie them as a reminder on your forearm ³  and fasten them as symbols ⁴  on your forehead.

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ⁵  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ⁶ 

Deuteronomy 23:16-18

23:16 Indeed, he may live among you in any place he chooses, in whichever of your villages ⁷  he prefers; you must not oppress him.

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ⁸  among the young women ⁹  of Israel nor a sacred male prostitute ¹⁰  among the young men ¹¹  of Israel. 23:18 You must never bring the pay of a female prostitute ¹²  or the wage of a male prostitute ¹³  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Esther 4:5-17

4:5 So Esther called for Hathach, one of the king’s eunuchs who had been placed at her service, ¹⁴  and instructed him to find out the cause and reason for Mordecai’s behavior. ¹⁵  4:6 So Hathach went to Mordecai at the plaza of the city in front of the king’s gate. 4:7 Then Mordecai related to him everything that had happened to him, even the specific amount of money that Haman had offered to pay to the king’s treasuries for the Jews to be destroyed. 4:8 He also gave him a written copy of the law that had been disseminated ¹⁶  in Susa for their destruction so that he could show it to Esther and talk to her about it. He also gave instructions that she should go to the king to implore him and petition him on behalf of her people. 4:9 So Hathach returned and related Mordecai’s instructions ¹⁷  to Esther.

4:10 Then Esther replied to Hathach with instructions for Mordecai: 4:11 “All the servants of the king and the people of the king’s provinces know that there is only one law applicable ¹⁸  to any man or woman who comes uninvited to the king in the inner court – that person will be put to death, unless the king extends to him the gold scepter, permitting him to be spared. ¹⁹  Now I have not been invited to come to the king for some thirty days!”

4:12 When Esther’s reply ²⁰  was conveyed to Mordecai, 4:13 he ²¹  said to take back this answer to Esther: 4:14 “Don’t imagine that because you are part of the king’s household you will be the one Jew ²²  who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear ²³  from another source, ²⁴  while you and your father’s household perish. It may very well be ²⁵  that you have achieved royal status ²⁶  for such a time as this!”

4:15 Then Esther sent this reply to Mordecai: 4:16 “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I ²⁷  will also fast in the same way. Afterward I will go to the king, even though it violates the law. ²⁸  If I perish, I perish!”

4:17 So Mordecai set out to do everything that Esther had instructed him.

Psalms 16:3

16:3 As for God’s chosen people who are in the land,

and the leading officials I admired so much ²⁹  –

Psalms 66:16

66:16 Come! Listen, all you who are loyal to God! ³⁰ 

I will declare what he has done for me.

Psalms 73:15-17

73:15 If I had publicized these thoughts, ³¹ 

I would have betrayed your loyal followers. ³² 

73:16 When I tried to make sense of this,

it was troubling to me. ³³ 

73:17 Then I entered the precincts of God’s temple, ³⁴ 

and understood the destiny of the wicked. ³⁵ 

Psalms 119:63

119:63 I am a friend to all your loyal followers, ³⁶ 

and to those who keep your precepts.

Proverbs 13:20

13:20 The one who associates ³⁷  with the wise grows wise,

but a companion of fools suffers harm. ³⁸ 

Ezekiel 9:4

9:4 The Lord said to him, “Go through the city of Jerusalem ³⁹  and put a mark ⁴⁰  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

Daniel 2:17-18

2:17 Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter. 2:18 He asked them to pray for mercy from the God of heaven concerning this mystery so that he ⁴¹  and his friends would not be destroyed along with the rest of the wise men of Babylon.

Luke 2:38

2:38 At that moment, ⁴²  she came up to them ⁴³  and began to give thanks to God and to speak ⁴⁴  about the child ⁴⁵  to all who were waiting for the redemption of Jerusalem. ⁴⁶ 

Luke 24:14-31

24:14 They ⁴⁷  were talking to each other about all the things that had happened. 24:15 While ⁴⁸  they were talking and debating ⁴⁹  these things, ⁵⁰  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ⁵¹  from recognizing ⁵²  him). ⁵³  24:17 Then ⁵⁴  he said to them, “What are these matters ⁵⁵  you are discussing so intently ⁵⁶  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ⁵⁷  “Are you the only visitor to Jerusalem who doesn’t know ⁵⁸  the things that have happened there ⁵⁹  in these days?” 24:19 He ⁶⁰  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁶¹  who, with his powerful deeds and words, proved to be a prophet ⁶²  before God and all the people; 24:20 and how our chief priests and rulers handed him over ⁶³  to be condemned to death, and crucified ⁶⁴  him. 24:21 But we had hoped ⁶⁵  that he was the one who was going to redeem ⁶⁶  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ⁶⁷  They ⁶⁸  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ⁶⁹  who said he was alive. 24:24 Then ⁷⁰  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ⁷¹  24:25 So ⁷²  he said to them, “You ⁷³  foolish people ⁷⁴  – how slow of heart ⁷⁵  to believe ⁷⁶  all that the prophets have spoken! 24:26 Wasn’t ⁷⁷  it necessary ⁷⁸  for the Christ ⁷⁹  to suffer these things and enter into his glory?” 24:27 Then ⁸⁰  beginning with Moses and all the prophets, ⁸¹  he interpreted to them the things written about ⁸²  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁸³  24:29 but they urged him, ⁸⁴  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁸⁵  he went in to stay with them.

24:30 When ⁸⁶  he had taken his place at the table ⁸⁷  with them, he took the bread, blessed and broke it, ⁸⁸  and gave it to them. 24:31 At this point ⁸⁹  their eyes were opened and they recognized ⁹⁰  him. ⁹¹  Then ⁹²  he vanished out of their sight.

John 1:40-47

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ⁹³  and followed Jesus. ⁹⁴  1:41 He first ⁹⁵  found his own brother Simon and told him, “We have found the Messiah!” ⁹⁶  (which is translated Christ). ⁹⁷  1:42 Andrew brought Simon ⁹⁸  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ⁹⁹  You will be called Cephas” (which is translated Peter). ¹⁰⁰ 

The Calling of More Disciples

1:43 On the next day Jesus ¹⁰¹  wanted to set out for Galilee. ¹⁰²  He ¹⁰³  found Philip and said ¹⁰⁴  to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, ¹⁰⁵  the town of ¹⁰⁶  Andrew and Peter.) 1:45 Philip found Nathanael ¹⁰⁷  and told him, “We have found the one Moses wrote about in the law, and the prophets also ¹⁰⁸  wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael ¹⁰⁹  replied, ¹¹⁰  “Can anything good come out of Nazareth?” ¹¹¹  Philip replied, ¹¹²  “Come and see.”

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹¹³  “Look, a true Israelite in whom there is no deceit!” ¹¹⁴ 

John 12:20-22

Seekers

12:20 Now some Greeks ¹¹⁵  were among those who had gone up to worship at the feast. 12:21 So these approached Philip, ¹¹⁶  who was from Bethsaida in Galilee, and requested, ¹¹⁷  “Sir, we would like to see Jesus.” 12:22 Philip went and told Andrew, and they both ¹¹⁸  went and told Jesus.

Acts 1:13

1:13 When ¹¹⁹  they had entered Jerusalem, ¹²⁰  they went to the upstairs room where they were staying. Peter ¹²¹  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ¹²² 

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ¹²³  when the day of Pentecost had come, they were all together in one place.

Acts 4:23-30

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹²⁴  went to their fellow believers ¹²⁵  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ¹²⁶  and said, “Master of all, ¹²⁷  you who made the heaven, the earth, ¹²⁸  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ¹²⁹  your servant David our forefather, ¹³⁰ 

‘Why do the nations ¹³¹  rage, ¹³² 

and the peoples plot foolish ¹³³  things?

4:26 The kings of the earth stood together, ¹³⁴ 

and the rulers assembled together,

against the Lord and against his ¹³⁵  Christ.’ ¹³⁶ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ¹³⁷  your holy servant Jesus, whom you anointed, ¹³⁸  4:28 to do as much as your power ¹³⁹  and your plan ¹⁴⁰  had decided beforehand ¹⁴¹  would happen. 4:29 And now, Lord, pay attention to ¹⁴²  their threats, and grant ¹⁴³  to your servants ¹⁴⁴  to speak your message ¹⁴⁵  with great courage, ¹⁴⁶  4:30 while you extend your hand to heal, and to bring about miraculous signs ¹⁴⁷  and wonders through the name of your holy servant Jesus.”

Ephesians 5:19

5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ¹⁴⁸  in ¹⁴⁹  your hearts to the Lord,

Ephesians 5:1

Live in Love

5:1 Therefore, be ¹⁵⁰  imitators of God as dearly loved children

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ¹⁵¹  expose them. ¹⁵² 

Ephesians 5:14

5:14 For everything made evident is light, and for this reason it says: ¹⁵³ 

“Awake, ¹⁵⁴  O sleeper! ¹⁵⁵ 

Rise from the dead,

and Christ will shine on you!” ¹⁵⁶ 

Hebrews 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Hebrews 10:24

10:24 And let us take thought of how to spur one another on to love and good works, ¹⁵⁷ 

Hebrews 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ¹⁵⁸  and causing trouble, and through him many become defiled.

[6:7]  ¹ tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ² tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[6:8]  ³ sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.

[6:8]  ⁴ sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).

[6:1]  ⁵ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ⁶ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[23:16]  ⁷ tn Heb “gates.”

[23:17]  ⁸ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

[23:17]  ⁹ tn Heb “daughters.”

[23:17]  ¹⁰ tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

[23:17]  ¹¹ tn Heb “sons.”

[23:18]  ¹² tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

[23:18]  ¹³ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

[4:5]  ¹⁴ tn Heb “whom he caused to stand before her”; NASB “whom the king had appointed to attend her.”

[4:5]  ¹⁵ tn Heb “concerning Mordecai, to know what this was, and why this was.”

[4:8]  ¹⁶ tn Heb “given” (so KJV); NASB, NRSV, TEV, NLT “issued”; NIV “published”; NAB “promulgated.”

[4:9]  ¹⁷ tn Heb “the words of Mordecai” (so KJV); NIV, NRSV, CEV “what Mordecai had said”; NLT “with Mordecai’s message.”

[4:11]  ¹⁸ tn Heb “one is his law”; NASB “he (the king NIV) has but one law”

[4:11]  ¹⁹ tn Heb “and he will live”; KJV, ASV “that he may live”; NIV “and spare his life.”

[4:12]  ²⁰ tn Heb “the words of Esther”; TEV, NLT “Esther’s message.”

[4:13]  ²¹ tn Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.

[4:14]  ²² tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”

[4:14]  ²³ tn Heb “stand”; KJV, NASB, NIV, NLT “arise.”

[4:14]  ²⁴ tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.

[4:14]  ²⁵ tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.

[4:14]  ²⁶ tn Heb “have come to the kingdom”; NRSV “to royal dignity”; NIV “to royal position”; NLT “have been elevated to the palace.”

[4:16]  ²⁷ tn Heb “I and my female attendants.” The translation reverses the order for stylistic reasons.

[4:16]  ²⁸ tn Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”

[16:3]  ²⁹ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

[66:16]  ³⁰ tn Heb “all of the fearers of God.”

[73:15]  ³¹ tn Heb “If I had said, ‘I will speak out like this.’”

[73:15]  ³² tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).

[73:16]  ³³ tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”

[73:17]  ³⁴ tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).

[73:17]  ³⁵ tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.

[119:63]  ³⁶ tn Heb “to all who fear you.”

[13:20]  ³⁷ tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.

[13:20]  ³⁸ tn The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).

[9:4]  ³⁹ tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  ⁴⁰ tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[2:18]  ⁴¹ tn Aram “Daniel.” The proper name is redundant here in English, and has not been included in the translation.

[2:38]  ⁴² tn Grk “at that very hour.”

[2:38]  ⁴³ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁴⁴ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴⁵ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁴⁶ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[24:14]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁴⁸ tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁴⁹ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁵⁰ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:16]  ⁵¹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ⁵² tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ⁵³ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ⁵⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁵⁵ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ⁵⁶ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ⁵⁷ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁵⁸ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁵⁹ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁶¹ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁶² sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ⁶³ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ⁶⁴ sn See the note on crucify in 23:21.

[24:21]  ⁶⁵ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁶⁶ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ⁶⁷ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁶⁸ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ⁶⁹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁷¹ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ⁷² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁷³ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁷⁴ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁷⁵ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁷⁶ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ⁷⁷ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁷⁸ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ⁷⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁸¹ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁸² tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ⁸³ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ⁸⁴ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ⁸⁶ tn Grk “And it happened that when.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁸⁷ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁸⁸ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ⁸⁹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁹⁰ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁹¹ tn This pronoun is somewhat emphatic.

[24:31]  ⁹² tn This translates a καί (kai, “and”) that has clear sequential force.

[1:40]  ⁹³ tn Grk “who heard from John.”

[1:40]  ⁹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ⁹⁵ tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ⁹⁶ sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ⁹⁷ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[1:42]  ⁹⁸ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ⁹⁹ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ¹⁰⁰ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[1:43]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ¹⁰² sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ¹⁰³ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ¹⁰⁴ tn Grk “and Jesus said.”

[1:44]  ¹⁰⁵ sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).

[1:44]  ¹⁰⁶ tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.

[1:45]  ¹⁰⁷ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ¹⁰⁸ tn “Also” is not in the Greek text, but is implied.

[1:46]  ¹⁰⁹ tn Grk “And Nathanael.”

[1:46]  ¹¹⁰ tn Grk “said to him.”

[1:46]  ¹¹¹ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  ¹¹² tn Grk “And Philip said to him.”

[1:47]  ¹¹³ tn Grk “said about him.”

[1:47]  ¹¹⁴ tn Or “treachery.”

[12:20]  ¹¹⁵ sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.

[12:21]  ¹¹⁶ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ¹¹⁷ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[12:22]  ¹¹⁸ tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.

[1:13]  ¹¹⁹ tn Grk “And when.” 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.

[1:13]  ¹²⁰ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ¹²¹ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ¹²² tn The words “were there” are not in the Greek text, but are implied.

[2:1]  ¹²³ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[4:23]  ¹²⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ¹²⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:24]  ¹²⁶ sn With one mind. Compare Acts 1:14.

[4:24]  ¹²⁷ tn Or “Lord of all.”

[4:24]  ¹²⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ¹²⁹ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹³⁰ tn Or “ancestor”; Grk “father.”

[4:25]  ¹³¹ tn Or “Gentiles.”

[4:25]  ¹³² sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹³³ tn Or “futile”; traditionally, “vain.”

[4:26]  ¹³⁴ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ¹³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ¹³⁶ sn A quotation from Ps 2:1-2.

[4:27]  ¹³⁷ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹³⁸ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ¹³⁹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ¹⁴⁰ tn Or “purpose,” “will.”

[4:28]  ¹⁴¹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ¹⁴² tn Or “Lord, take notice of.”

[4:29]  ¹⁴³ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁴⁴ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁴⁵ tn Grk “word.”

[4:29]  ¹⁴⁶ tn Or “with all boldness.”

[4:30]  ¹⁴⁷ tn The miraculous nature of these signs is implied in the context.

[5:19]  ¹⁴⁸ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ¹⁴⁹ tn Or “with.”

[5:1]  ¹⁵⁰ tn Or “become.”

[5:11]  ¹⁵¹ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹⁵² tn Grk “rather even expose.”

[5:14]  ¹⁵³ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ¹⁵⁴ tn Grk “Rise up.”

[5:14]  ¹⁵⁵ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ¹⁵⁶ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[10:24]  ¹⁵⁷ tn Grk “let us consider one another for provoking of love and good deeds.”

[12:15]  ¹⁵⁸ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).