Luke 6:13

6:13 When ¹  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ² 

Luke 9:10

The Feeding of the Five Thousand

9:10 When ³  the apostles returned, ⁴  they told Jesus ⁵  everything they had done. Then ⁶  he took them with him and they withdrew privately to a town ⁷  called Bethsaida. ⁸ 

Luke 11:49

11:49 For this reason also the wisdom ⁹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 22:14

The Lord’s Supper

22:14 Now ¹⁰  when the hour came, Jesus ¹¹  took his place at the table ¹²  and the apostles joined ¹³  him.

Acts 1:26

1:26 Then ¹⁴  they cast lots for them, and the one chosen was Matthias; ¹⁵  so he was counted with the eleven apostles. ¹⁶ 

Ephesians 4:11

4:11 It was he ¹⁷  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ¹⁸ 

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²⁰ 

Revelation 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ²¹  against her on your behalf!) ²² 

[6:13]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ² sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[9:10]  ³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁴ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁷ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ⁸ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:49]  ⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[22:14]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ¹² tn Grk “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.

[22:14]  ¹³ tn Grk “the apostles with him.”

[1:26]  ¹⁴ tn 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.

[1:26]  ¹⁵ tn Grk “and the lot fell on Matthias.”

[1:26]  ¹⁶ tn Or “he was counted as one of the apostles along with the eleven.”

[4:11]  ¹⁷ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ¹⁸ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[3:1]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁰ tn Grk “of our confession.”

[18:20]  ²¹ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ²² tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.