John 3:19

3:19 Now this is the basis for judging: ¹  that the light has come into the world and people ²  loved the darkness rather than the light, because their deeds were evil.

John 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ³  named Nicodemus, who was a member of the Jewish ruling council, ⁴ 

John 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ⁵  (This was the disciple ⁶  who had leaned back against Jesus’ ⁷  chest at the meal and asked, ⁸  “Lord, who is the one who is going to betray you?”) ⁹ 

John 1:8

1:8 He himself was not the light, but he came to testify ¹⁰  about the light.

Proverbs 9:7-8

9:7 Whoever corrects ¹¹  a mocker is asking for ¹²  insult; ¹³ 

whoever reproves a wicked person receives ¹⁴  abuse.

9:8 Do not reprove ¹⁵  a mocker or ¹⁶  he will hate you;

reprove a wise person and he will love you.

Proverbs 15:12

15:12 The scorner does not love ¹⁷  one who corrects him; ¹⁸ 

he will not go to ¹⁹  the wise.

Isaiah 29:21

29:21 those who bear false testimony against a person, ²⁰ 

who entrap the one who arbitrates at the city gate ²¹ 

and deprive the innocent of justice by making false charges. ²² 

Jeremiah 20:8

20:8 For whenever I prophesy, ²³  I must cry out, ²⁴ 

“Violence and destruction are coming!” ²⁵ 

This message from the Lord ²⁶  has made me

an object of continual insults and derision.

Amos 7:7-13

7:7 He showed me this: I saw ²⁷  the sovereign One ²⁸  standing by a tin ²⁹  wall holding tin in his hand. 7:8 The Lord said to me, “What do you see, Amos?” I said, “Tin.” The sovereign One then said,

“Look, I am about to place tin among my people Israel.

I will no longer overlook their sin. ³⁰ 

7:9 Isaac’s centers of worship ³¹  will become desolate;

Israel’s holy places will be in ruins.

I will attack Jeroboam’s dynasty with the sword.” ³² 

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ³³  sent this message ³⁴  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ³⁵  The land cannot endure all his prophecies. ³⁶  7:11 As a matter of fact, ³⁷  Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile ³⁸  away from its land.’”

7:12 Amaziah then said to Amos, “Leave, you visionary! ³⁹  Run away to the land of Judah! Earn your living ⁴⁰  and prophesy there! 7:13 Don’t prophesy at Bethel ⁴¹  any longer, for a royal temple and palace are here!” ⁴² 

Malachi 3:5

3:5 “I ⁴³  will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, ⁴⁴  and those who exploit workers, widows, and orphans, ⁴⁵  who refuse to help ⁴⁶  the immigrant ⁴⁷  and in this way show they do not fear me,” says the Lord who rules over all.

Luke 11:39-54

11:39 But the Lord said to him, “Now you Pharisees clean ⁴⁸  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁴⁹  11:40 You fools! ⁵⁰  Didn’t the one who made the outside make the inside as well? ⁵¹  11:41 But give from your heart to those in need, ⁵²  and ⁵³  then everything will be clean for you. ⁵⁴ 

11:42 “But woe to you Pharisees! ⁵⁵  You give a tenth ⁵⁶  of your mint, ⁵⁷  rue, ⁵⁸  and every herb, yet you neglect justice ⁵⁹  and love for God! But you should have done these things without neglecting the others. ⁶⁰  11:43 Woe to you Pharisees! You love the best seats ⁶¹  in the synagogues ⁶²  and elaborate greetings ⁶³  in the marketplaces! 11:44 Woe to you! ⁶⁴  You are like unmarked graves, and people ⁶⁵  walk over them without realizing it!” ⁶⁶ 

11:45 One of the experts in religious law ⁶⁷  answered him, “Teacher, when you say these things you insult ⁶⁸  us too.” 11:46 But Jesus ⁶⁹  replied, ⁷⁰  “Woe to you experts in religious law as well! ⁷¹  You load people ⁷²  down with burdens difficult to bear, yet you yourselves refuse to touch ⁷³  the burdens with even one of your fingers! 11:47 Woe to you! You build ⁷⁴  the tombs of the prophets whom your ancestors ⁷⁵  killed. 11:48 So you testify that you approve of ⁷⁶  the deeds of your ancestors, ⁷⁷  because they killed the prophets ⁷⁸  and you build their ⁷⁹  tombs! ⁸⁰  11:49 For this reason also the wisdom ⁸¹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ⁸²  for the blood of all the prophets that has been shed since the beginning ⁸³  of the world, ⁸⁴  11:51 from the blood of Abel ⁸⁵  to the blood of Zechariah, ⁸⁶  who was killed ⁸⁷  between the altar and the sanctuary. ⁸⁸  Yes, I tell you, it will be charged against ⁸⁹  this generation. 11:52 Woe to you experts in religious law! You have taken away ⁹⁰  the key to knowledge! You did not go in yourselves, and you hindered ⁹¹  those who were going in.”

11:53 When he went out from there, the experts in the law ⁹²  and the Pharisees began to oppose him bitterly, ⁹³  and to ask him hostile questions ⁹⁴  about many things, 11:54 plotting against ⁹⁵  him, to catch ⁹⁶  him in something he might say.

Acts 5:28-33

5:28 saying, “We gave ⁹⁷  you strict orders ⁹⁸  not to teach in this name. ⁹⁹  Look, ¹⁰⁰  you have filled Jerusalem ¹⁰¹  with your teaching, and you intend to bring this man’s blood ¹⁰²  on us!” 5:29 But Peter and the apostles replied, ¹⁰³  “We must obey ¹⁰⁴  God rather than people. ¹⁰⁵  5:30 The God of our forefathers ¹⁰⁶  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹⁰⁷  5:31 God exalted him ¹⁰⁸  to his right hand as Leader ¹⁰⁹  and Savior, to give repentance to Israel and forgiveness of sins. ¹¹⁰  5:32 And we are witnesses of these events, ¹¹¹  and so is the Holy Spirit whom God has given to those who obey ¹¹²  him.”

5:33 Now when they heard this, they became furious ¹¹³  and wanted to execute them. ¹¹⁴ 

Acts 7:51-54

7:51 “You stubborn ¹¹⁵  people, with uncircumcised ¹¹⁶  hearts and ears! ¹¹⁷  You are always resisting the Holy Spirit, like your ancestors ¹¹⁸  did! 7:52 Which of the prophets did your ancestors ¹¹⁹  not persecute? ¹²⁰  They ¹²¹  killed those who foretold long ago the coming of the Righteous One, ¹²²  whose betrayers and murderers you have now become! ¹²³  7:53 You ¹²⁴  received the law by decrees given by angels, ¹²⁵  but you did not obey ¹²⁶  it.” ¹²⁷ 

Stephen is Killed

7:54 When they heard these things, they became furious ¹²⁸  and ground their teeth ¹²⁹  at him.

Galatians 4:16

4:16 So then, have I become your enemy by telling you the truth? ¹³⁰ 

Revelation 11:5-11

11:5 If ¹³¹  anyone wants to harm them, fire comes out of their mouths ¹³²  and completely consumes ¹³³  their enemies. If ¹³⁴  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ¹³⁵  to close up the sky so that it does not rain during the time ¹³⁶  they are prophesying. They ¹³⁷  have power ¹³⁸  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ¹³⁹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ¹⁴⁰  them and kill them. 11:8 Their ¹⁴¹  corpses will lie in the street ¹⁴²  of the great city that is symbolically ¹⁴³  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ¹⁴⁴  people, tribe, ¹⁴⁵  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ¹⁴⁶  11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ¹⁴⁷  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹⁴⁸  those who were watching them.

[3:19]  ¹ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ² tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:1]  ³ sn See the note on Pharisees in 1:24.

[3:1]  ⁴ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

[21:20]  ⁵ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ⁶ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁸ tn Grk “and said.”

[21:20]  ⁹ sn This is a parenthetical note by the author.

[1:8]  ¹⁰ tn Or “to bear witness.”

[9:7]  ¹¹ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ¹² tn Heb “receives for himself.”

[9:7]  ¹³ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ¹⁴ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ¹⁵ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ¹⁶ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[15:12]  ¹⁷ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ¹⁸ tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.

[15:12]  ¹⁹ tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

[29:21]  ²⁰ tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”

[29:21]  ²¹ sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.

[29:21]  ²² tn Heb “and deprive by emptiness the innocent.”

[20:8]  ²³ tn Heb “speak,” but the speaking is in the context of speaking as a prophet.

[20:8]  ²⁴ tn Heb “I cry out, I proclaim.”

[20:8]  ²⁵ tn Heb “Violence and destruction.”

[20:8]  ²⁶ tn Heb “the word of the Lord.” For the use of כִּי…כִּי (ki…ki) here in the sense of “for…and” see KBL 432 s.v. כּי 10.

[7:7]  ²⁷ tn Heb “behold” or “look.”

[7:7]  ²⁸ tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

[7:7]  ²⁹ tn The Hebrew word אֲנָךְ (’anakh, “tin”) occurs only in this passage (twice in this verse and twice in the following verse). (Its proposed meaning is based on an Akkadian cognate annaku.) The tin wall of the vision, if it symbolizes Israel, may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. The symbolic significance of God holding tin in his hand and then placing tin among the people is unclear. Possibly the term אֲנָךְ in v. 8b is a homonym meaning “grief” (this term is attested in postbiblical Hebrew). In this case there is a wordplay, the אֲנָךְ (“tin”) of the vision suggesting the אֲנָךְ (“grief”) that judgment will bring upon the land. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another option is to maintain the meaning “tin” and understand that the Lord has ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. The traditional interpretation of these verses (reflected in many English versions) understands the term אֲנָךְ to mean “lead,” and by extension, “plumb line.” In this case, one may translate: “I saw the sovereign one standing by a wall built true to plumb holding a plumb line in his hand. The Lord said to me, ‘What do you see, Amos?’ I said, ‘A plumb line.’ The sovereign one then said, ‘Look, I am about to place a plumb line among my people…’” According to this view, the plumb line symbolizes God’s moral standards by which he will measure Israel to see if they are a straight or crooked wall.

[7:8]  ³⁰ tn Heb “And I will no longer pass over him.”

[7:9]  ³¹ tn Traditionally, “the high places” (so KJV, NAB, NASB, NIV, NRSV); NLT “pagan shrines.”

[7:9]  ³² tn Heb “And I will rise up against the house of Jeroboam with a sword.”

[7:10]  ³³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ³⁴ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ³⁵ tn Heb “in the middle of the house of Israel.”

[7:10]  ³⁶ tn Heb “words.”

[7:11]  ³⁷ tn Or “for.”

[7:11]  ³⁸ tn See the note on the word “exile” in 5:5.

[7:12]  ³⁹ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ⁴⁰ tn Heb “Eat bread there.”

[7:13]  ⁴¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁴² tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[3:5]  ⁴³ tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2-4 (see also 2:17).

[3:5]  ⁴⁴ tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

[3:5]  ⁴⁵ tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

[3:5]  ⁴⁶ tn Heb “those who turn aside.”

[3:5]  ⁴⁷ tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

[11:39]  ⁴⁸ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁴⁹ tn Or “and evil.”

[11:40]  ⁵⁰ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ⁵¹ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ⁵² tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁵³ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁵⁴ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ⁵⁵ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁵⁶ tn Or “you tithe mint.”

[11:42]  ⁵⁷ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁵⁸ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ⁵⁹ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁶⁰ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ⁶¹ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁶² sn See the note on synagogues in 4:15.

[11:43]  ⁶³ tn Grk “and the greetings.”

[11:44]  ⁶⁴ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ⁶⁵ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ⁶⁶ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:45]  ⁶⁷ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁶⁸ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁷⁰ tn Grk “said.”

[11:46]  ⁷¹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁷² tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁷³ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:47]  ⁷⁴ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁷⁵ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁷⁶ tn Grk “you are witnesses and approve of.”

[11:48]  ⁷⁷ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁷⁸ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁷⁹ tn “Their,” i.e., the prophets.

[11:48]  ⁸⁰ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ⁸¹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ⁸² tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁸³ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁸⁴ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ⁸⁵ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁸⁶ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁸⁷ tn Or “who perished.”

[11:51]  ⁸⁸ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁸⁹ tn Or “required from.”

[11:52]  ⁹⁰ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁹¹ tn Or “you tried to prevent.”

[11:53]  ⁹² tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁹³ tn Or “terribly.”

[11:53]  ⁹⁴ tn For this term see L&N 33.183.

[11:54]  ⁹⁵ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁹⁶ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[5:28]  ⁹⁷ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁹⁸ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁹⁹ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹⁰⁰ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹⁰² sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ¹⁰³ tn Grk “apostles answered and said.”

[5:29]  ¹⁰⁴ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ¹⁰⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ¹⁰⁶ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹⁰⁷ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ¹⁰⁸ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹⁰⁹ tn Or “Founder” (of a movement).

[5:31]  ¹¹⁰ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ¹¹¹ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹¹² sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ¹¹³ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹¹⁴ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[7:51]  ¹¹⁵ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹¹⁶ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹¹⁷ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹¹⁹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹²⁰ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹²¹ tn Grk “And they.” 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.

[7:52]  ¹²² sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹²³ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:53]  ¹²⁴ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ¹²⁵ tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  ¹²⁶ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ¹²⁷ tn Or “did not obey it.”

[7:54]  ¹²⁸ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ¹²⁹ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[4:16]  ¹³⁰ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[11:5]  ¹³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ¹³² tn This is a collective singular in Greek.

[11:5]  ¹³³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹³⁵ tn Or “authority.”

[11:6]  ¹³⁶ tn Grk “the days.”

[11:6]  ¹³⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹³⁸ tn Or “authority.”

[11:7]  ¹³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ¹⁴⁰ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ¹⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁴² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ¹⁴³ tn Grk “spiritually.”

[11:9]  ¹⁴⁴ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ¹⁴⁵ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ¹⁴⁶ tn Or “to be buried.”

[11:11]  ¹⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹⁴⁸ tn Grk “fell upon.”