Luke 16:30

16:30 Then ¹  the rich man ²  said, ‘No, father Abraham, but if someone from the dead ³  goes to them, they will repent.’

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁴  also said to the disciples, “There was a rich man who was informed of accusations ⁵  that his manager ⁶  was wasting ⁷  his assets.

Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ⁸  and your wife Elizabeth will bear you a son; you ⁹  will name him John. ¹⁰ 

Job 4:14-16

4:14 a trembling ¹¹  gripped me – and a terror! –

and made all my bones shake. ¹² 

4:15 Then a breath of air ¹³  passes ¹⁴  by my face;

it makes ¹⁵  the hair of my flesh stand up.

4:16 It stands still, ¹⁶ 

but I cannot recognize ¹⁷  its appearance;

an image is before my eyes,

and I hear a murmuring voice: ¹⁸ 

Matthew 14:26-27

14:26 When ¹⁹  the disciples saw him walking on the water ²⁰  they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus ²¹  spoke to them: ²²  “Have courage! It is I. Do not be afraid.”

Mark 6:49-50

6:49 When they saw him walking on the water ²³  they thought he was a ghost. They ²⁴  cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: ²⁵  “Have courage! It is I. Do not be afraid.”

Acts 12:15

12:15 But they said to her, “You’ve lost your mind!” ²⁶  But she kept insisting that it was Peter, ²⁷  and they kept saying, ²⁸  “It is his angel!” ²⁹ 

[16:30]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ³ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:1]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[1:13]  ⁸ tn The passive means that the prayer was heard by God.

[1:13]  ⁹ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ¹⁰ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[4:14]  ¹¹ tn The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (rÿ’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.

[4:14]  ¹² tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

[4:15]  ¹³ tn The word רוּחַ (ruakh) can be “spirit” or “breath.” The implication here is that it was something that Eliphaz felt – what he saw follows in v. 16. The commentators are divided on whether this is an apparition, a spirit, or a breath. The word can be used in either the masculine or the feminine, and so the gender of the verb does not favor the meaning “spirit.” In fact, in Isa 21:1 the same verb חָלַף (khalaf, “pass on, through”) is used with the subject being a strong wind or hurricane “blowing across.” It may be that such a wind has caused Eliphaz’s hair to stand on end here. D. J. A. Clines (Job [WBC], 111) also concludes it means “wind,” noting that in Job a spirit or spirits would be called רְפָאִים (rÿfa’im), אֶלֹהִים (’elohim) or אוֹב (’ov).

[4:15]  ¹⁴ tn The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress.

[4:15]  ¹⁵ tn The subject of this verb is also רוּחַ (ruakh, “spirit”), since it can assume either gender. The “hair of my flesh” is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120).

[4:16]  ¹⁶ tc The LXX has the first person of the verb: “I arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.”

[4:16]  ¹⁷ tn The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him.

[4:16]  ¹⁸ sn The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (dÿmamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”

[14:26]  ¹⁹ tn Here δέ (de) has not been translated.

[14:26]  ²⁰ tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

[14:27]  ²¹ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ²² tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[6:49]  ²³ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

[6:49]  ²⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:50]  ²⁵ tn Grk “he spoke with them, and said to them.”

[12:15]  ²⁶ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ²⁷ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ²⁸ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ²⁹ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).