Jeremiah 44:16

44:16 “We will not listen to what you claim the Lord has spoken to us! ¹ 

Matthew 10:13-14

10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ²  10:14 And if anyone will not welcome you or listen to your message, shake the dust off ³  your feet as you leave that house or that town.

Matthew 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ⁴ 

Acts 2:41

2:41 So those who accepted ⁵  his message ⁶  were baptized, and that day about three thousand people ⁷  were added. ⁸ 

Acts 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ⁹  So now we are all here in the presence of God ¹⁰  to listen ¹¹  to everything the Lord has commanded you to say to us.” ¹² 

Acts 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹³  and they began to contradict ¹⁴  what Paul was saying ¹⁵  by reviling him. ¹⁶ 

Acts 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹⁷  and praise ¹⁸  the word of the Lord, and all who had been appointed for eternal life ¹⁹  believed.

Acts 16:14

16:14 A ²⁰  woman named Lydia, a dealer in purple cloth ²¹  from the city of Thyatira, ²²  a God-fearing woman, listened to us. ²³  The Lord opened her heart to respond ²⁴  to what Paul was saying.

Acts 16:30-34

16:30 Then he brought them outside ²⁵  and asked, “Sirs, what must ²⁶  I do to be saved?” 16:31 They replied, ²⁷  “Believe ²⁸  in the Lord Jesus ²⁹  and you will be saved, you and your household.” 16:32 Then ³⁰  they spoke the word of the Lord ³¹  to him, along with all those who were in his house. 16:33 At ³²  that hour of the night he took them ³³  and washed their wounds; ³⁴  then ³⁵  he and all his family ³⁶  were baptized right away. ³⁷  16:34 The jailer ³⁸  brought them into his house and set food ³⁹  before them, and he rejoiced greatly ⁴⁰  that he had come to believe ⁴¹  in God, together with his entire household. ⁴² 

Acts 17:11

17:11 These Jews ⁴³  were more open-minded ⁴⁴  than those in Thessalonica, ⁴⁵  for they eagerly ⁴⁶  received ⁴⁷  the message, examining ⁴⁸  the scriptures carefully every day ⁴⁹  to see if these things were so.

Acts 17:18-20

17:18 Also some of the Epicurean ⁵⁰  and Stoic ⁵¹  philosophers were conversing ⁵²  with him, and some were asking, ⁵³  “What does this foolish babbler ⁵⁴  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁵⁵  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁵⁶  17:19 So they took Paul and ⁵⁷  brought him to the Areopagus, ⁵⁸  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁵⁹  to our ears, so we want to know what they ⁶⁰  mean.”

Acts 17:32

17:32 Now when they heard about ⁶¹  the resurrection from the dead, some began to scoff, ⁶²  but others said, “We will hear you again about this.”

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ⁶³  Instead, you welcomed me as though I were an angel of God, ⁶⁴  as though I were Christ Jesus himself! ⁶⁵ 

Galatians 4:2

4:2 But he is under guardians ⁶⁶  and managers until the date set by his ⁶⁷  father.

Galatians 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ⁶⁸  or by believing what you heard? ⁶⁹ 

[44:16]  ¹ tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[10:13]  ² sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:14]  ³ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:40]  ⁴ sn The one who sent me refers to God.

[2:41]  ⁵ tn Or “who acknowledged the truth of.”

[2:41]  ⁶ tn Grk “word.”

[2:41]  ⁷ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ⁸ tn Or “were won over.”

[10:33]  ⁹ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ¹⁰ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ¹¹ tn Or “to hear everything.”

[10:33]  ¹² tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[13:45]  ¹³ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹⁴ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹⁵ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹⁶ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:48]  ¹⁷ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁸ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹⁹ sn Note the contrast to v. 46 in regard to eternal life.

[16:14]  ²⁰ tn Grk “And a.” 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.

[16:14]  ²¹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ²² sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ²³ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ²⁴ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:30]  ²⁵ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ²⁶ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ²⁷ tn Grk “said.”

[16:31]  ²⁸ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ²⁹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ³⁰ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ³¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ³² tn Grk “And at.” 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.

[16:33]  ³³ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ³⁴ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ³⁶ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ³⁷ tn Or “immediately.”

[16:34]  ³⁸ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ³⁹ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁴⁰ tn Or “he was overjoyed.”

[16:34]  ⁴¹ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁴² tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[17:11]  ⁴³ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁴⁴ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁴⁵ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁴⁶ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁴⁷ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁴⁸ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁵⁰ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁵¹ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁵² tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁵³ tn Grk “saying.”

[17:18]  ⁵⁴ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁵⁵ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁵⁶ sn This is a parenthetical note by the author.

[17:19]  ⁵⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁵⁸ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:20]  ⁵⁹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁶⁰ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:32]  ⁶¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁶² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[4:14]  ⁶³ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ⁶⁴ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ⁶⁵ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.

[4:2]  ⁶⁶ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ⁶⁷ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[3:2]  ⁶⁸ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁶⁹ tn Grk “by [the] hearing of faith.”