John 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

John 10:39-40

10:39 Then ¹  they attempted ²  again to seize him, but he escaped their clutches. ³ 

10:40 Jesus ⁴  went back across the Jordan River ⁵  again to the place where John ⁶  had been baptizing at an earlier time, ⁷  and he stayed there.

John 11:54

11:54 Thus Jesus no longer went ⁸  around publicly ⁹  among the Judeans, ¹⁰  but went away from there to the region near the wilderness, to a town called Ephraim, ¹¹  and stayed there with his disciples.

Genesis 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ¹²  with blindness. The men outside ¹³  wore themselves out trying to find the door.

Genesis 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ¹⁴  and wash your feet. Then you can be on your way early in the morning.” ¹⁵  “No,” they replied, “we’ll spend the night in the town square.” ¹⁶ 

Genesis 6:18-20

6:18 but I will confirm ¹⁷  my covenant with you. You will enter ¹⁸  the ark – you, your sons, your wife, and your sons’ wives with you. 6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹⁹  male and female, to keep them alive ²⁰  with you. 6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ²¹ 

Luke 4:30

4:30 But he passed through the crowd ²²  and went on his way. ²³ 

Luke 24:31

24:31 At this point ²⁴  their eyes were opened and they recognized ²⁵  him. ²⁶  Then ²⁷  he vanished out of their sight.

Acts 8:39-40

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ²⁸  went on his way rejoicing. ²⁹  8:40 Philip, however, found himself ³⁰  at Azotus, ³¹  and as he passed through the area, ³²  he proclaimed the good news ³³  to all the towns ³⁴  until he came to Caesarea. ³⁵ 

[10:39]  ¹ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ² tn Grk “they were seeking.”

[10:39]  ³ tn Grk “he departed out of their hand.”

[10:40]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ⁵ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ⁶ sn John refers to John the Baptist.

[10:40]  ⁷ tn Grk “formerly.”

[11:54]  ⁸ tn Grk “walked.”

[11:54]  ⁹ tn Or “openly.”

[11:54]  ¹⁰ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ¹¹ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[19:11]  ¹² tn Heb “from the least to the greatest.”

[19:11]  ¹³ tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:2]  ¹⁴ tn The imperatives have the force of invitation.

[19:2]  ¹⁵ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ¹⁶ sn The town square refers to the wide street area at the gate complex of the city.

[6:18]  ¹⁷ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ¹⁸ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[6:19]  ¹⁹ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ²⁰ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[6:20]  ²¹ tn Heb “to keep alive.”

[4:30]  ²² tn Grk “their midst.”

[4:30]  ²³ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[24:31]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn This pronoun is somewhat emphatic.

[24:31]  ²⁷ tn This translates a καί (kai, “and”) that has clear sequential force.

[8:39]  ²⁸ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ²⁹ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ³⁰ tn Or “appeared.”

[8:40]  ³¹ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ³² tn The words “the area” are not in the Greek text but are implied.

[8:40]  ³³ tn Or “he preached the gospel.”

[8:40]  ³⁴ tn Or “cities.”

[8:40]  ³⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.