Matthew 8:29

8:29 They ¹  cried out, “Son of God, leave us alone! ²  Have you come here to torment us before the time?” ³ 

Matthew 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁴  you who kill the prophets and stone those who are sent to you! ⁵  How often I have longed ⁶  to gather your children together as a hen gathers her chicks under her wings, but ⁷  you would have none of it! ⁸ 

Matthew 23:1

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples,

Matthew 18:17-18

18:17 If ⁹  he refuses to listen to them, tell it to the church. If ¹⁰  he refuses to listen to the church, treat him like ¹¹  a Gentile ¹²  or a tax collector. ¹³ 

18:18 “I tell you the truth, ¹⁴  whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.

John 11:47-48

11:47 So the chief priests and the Pharisees ¹⁵  called the council ¹⁶  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ¹⁷  everyone will believe in him, and the Romans will come and take away our sanctuary ¹⁸  and our nation.”

Acts 4:2

4:2 angry ¹⁹  because they were teaching the people and announcing ²⁰  in Jesus the resurrection of the dead.

Acts 4:24-27

4:24 When they heard this, they raised their voices to God with one mind ²¹  and said, “Master of all, ²²  you who made the heaven, the earth, ²³  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ²⁴  your servant David our forefather, ²⁵ 

‘Why do the nations ²⁶  rage, ²⁷ 

and the peoples plot foolish ²⁸  things?

4:26 The kings of the earth stood together, ²⁹ 

and the rulers assembled together,

against the Lord and against his ³⁰  Christ.’ ³¹ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ³²  your holy servant Jesus, whom you anointed, ³³ 

Acts 5:24-28

5:24 Now when the commander ³⁴  of the temple guard ³⁵  and the chief priests heard this report, ³⁶  they were greatly puzzled concerning it, ³⁷  wondering what this could ³⁸  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ³⁹  and teaching ⁴⁰  the people!” 5:26 Then the commander ⁴¹  of the temple guard ⁴²  went with the officers ⁴³  and brought the apostles ⁴⁴  without the use of force ⁴⁵  (for they were afraid of being stoned by the people). ⁴⁶ 

5:27 When they had brought them, they stood them before the council, ⁴⁷  and the high priest questioned ⁴⁸  them, 5:28 saying, “We gave ⁴⁹  you strict orders ⁵⁰  not to teach in this name. ⁵¹  Look, ⁵²  you have filled Jerusalem ⁵³  with your teaching, and you intend to bring this man’s blood ⁵⁴  on us!”

Acts 16:20-21

16:20 When ⁵⁵  they had brought them ⁵⁶  before the magistrates, they said, “These men are throwing our city into confusion. ⁵⁷  They are ⁵⁸  Jews 16:21 and are advocating ⁵⁹  customs that are not lawful for us to accept ⁶⁰  or practice, ⁶¹  since we are ⁶²  Romans.”

Acts 17:6-7

17:6 When they did not find them, they dragged ⁶³  Jason and some of the brothers before the city officials, ⁶⁴  screaming, “These people who have stirred up trouble ⁶⁵  throughout the world ⁶⁶  have come here too, 17:7 and ⁶⁷  Jason has welcomed them as guests! They ⁶⁸  are all acting against Caesar’s ⁶⁹  decrees, saying there is another king named ⁷⁰  Jesus!” ⁷¹ 

[8:29]  ¹ tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ² tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

[8:29]  ³ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[23:37]  ⁴ sn The double use of the city’s name betrays intense emotion.

[23:37]  ⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁸ tn Grk “you were not willing.”

[18:17]  ⁷ tn Here δέ (de) has not been translated.

[18:17]  ⁸ tn Here δέ (de) has not been translated.

[18:17]  ⁹ tn Grk “let him be to you as.”

[18:17]  ¹⁰ tn Or “a pagan.”

[18:17]  ¹¹ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[18:18]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:47]  ¹³ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ¹⁴ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ¹⁶ tn Grk “If we let him do thus.”

[11:48]  ¹⁷ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[4:2]  ¹⁹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ²⁰ tn Or “proclaiming.”

[4:24]  ²² sn With one mind. Compare Acts 1:14.

[4:24]  ²³ tn Or “Lord of all.”

[4:24]  ²⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ²⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ²⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ²⁷ tn Or “Gentiles.”

[4:25]  ²⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ²⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ²⁸ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ³⁰ sn A quotation from Ps 2:1-2.

[4:27]  ³¹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ³² sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[5:24]  ³⁴ tn Or “captain.”

[5:24]  ³⁵ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ³⁶ tn Grk “heard these words.”

[5:24]  ³⁷ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ³⁸ tn The optative verb here expresses confused uncertainty.

[5:25]  ³⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ³⁸ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁴⁰ tn Or “captain.”

[5:26]  ⁴¹ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ⁴² tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁴³ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁴⁴ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴⁵ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁴³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴⁴ tn Or “interrogated,” “asked.”

[5:28]  ⁴⁶ 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]  ⁴⁷ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁴⁸ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴⁹ 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]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁵¹ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[16:20]  ⁴⁹ tn Grk “And when.” 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.

[16:20]  ⁵⁰ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁵¹ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁵² tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ⁵² tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁵³ tn Or “acknowledge.”

[16:21]  ⁵⁴ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ⁵⁵ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[17:6]  ⁵⁵ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁵⁶ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁵⁷ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁵⁸ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:7]  ⁵⁸ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ⁵⁹ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ⁶⁰ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁶¹ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁶² sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.