Genesis 26:14

26:14 He had ¹  so many sheep ²  and cattle ³  and such a great household of servants that the Philistines became jealous ⁴  of him.

Genesis 26:16

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ⁵  for you have become much more powerful ⁶  than we are.”

Jude 1:7

1:7 So also ⁷  Sodom and Gomorrah and the neighboring towns, ⁸  since they indulged in sexual immorality and pursued unnatural desire ⁹  in a way similar to ¹⁰  these angels, ¹¹  are now displayed as an example by suffering the punishment of eternal fire.

Acts 7:9

7:9 The ¹²  patriarchs, because they were jealous of Joseph, sold ¹³  him into Egypt. But ¹⁴  God was with him,

Acts 7:14

7:14 So Joseph sent a message ¹⁵  and invited ¹⁶  his father Jacob and all his relatives to come, seventy-five people ¹⁷  in all.

Acts 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ¹⁸  Moses ¹⁹  aside, saying, ‘Who made ²⁰  you a ruler and judge over us?

Acts 7:35

7:35 This same ²¹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²²  God sent as both ruler and deliverer ²³  through the hand of the angel ²⁴  who appeared to him in the bush.

Revelation 3:9

3:9 Listen! ²⁵  I am going to make those people from the synagogue ²⁶  of Satan – who say they are Jews yet ²⁷  are not, but are lying – Look, I will make ²⁸  them come and bow down ²⁹  at your feet and acknowledge ³⁰  that I have loved you.

[26:14]  ¹ tn Heb “and there was to him.”

[26:14]  ² tn Heb “possessions of sheep.”

[26:14]  ³ tn Heb “possessions of cattle.”

[26:14]  ⁴ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[26:16]  ⁵ tn Heb “Go away from us.”

[26:16]  ⁶ sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).

[1:7]  ⁷ tn Grk “as.”

[1:7]  ⁸ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁹ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ¹⁰ tn Or “in the same way as.”

[1:7]  ¹¹ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[7:9]  ¹² 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.

[7:9]  ¹³ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ¹⁴ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:14]  ¹⁵ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ¹⁶ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ¹⁷ tn Grk “souls” (here an idiom for the whole person).

[7:27]  ¹⁸ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹⁹ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ²⁰ tn Or “appointed.”

[7:35]  ²¹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ²² sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ²³ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ²⁴ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[3:9]  ²⁵ tn Grk “behold” (L&N 91.13).

[3:9]  ²⁶ sn See the note on synagogue in 2:9.

[3:9]  ²⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ²⁸ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ²⁹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁰ tn Or “and know,” “and recognize.”