Matthew 10:23

10:23 Whenever ¹  they persecute you in one place, ²  flee to another. I tell you the truth, ³  you will not finish going through all the towns ⁴  of Israel before the Son of Man comes.

Matthew 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ⁵  crowds ⁶  followed him, and he healed them all.

Luke 6:12

Choosing the Twelve Apostles

6:12 Now ⁷  it was during this time that Jesus ⁸  went out to the mountain ⁹  to pray, and he spent all night ¹⁰  in prayer to God. ¹¹ 

John 10:39-41

10:39 Then ¹²  they attempted ¹³  again to seize him, but he escaped their clutches. ¹⁴ 

10:40 Jesus ¹⁵  went back across the Jordan River ¹⁶  again to the place where John ¹⁷  had been baptizing at an earlier time, ¹⁸  and he stayed there. 10:41 Many ¹⁹  came to him and began to say, “John ²⁰  performed ²¹  no miraculous sign, but everything John said about this man ²²  was true!”

John 11:53-54

11:53 So from that day they planned together to kill him.

11:54 Thus Jesus no longer went ²³  around publicly ²⁴  among the Judeans, ²⁵  but went away from there to the region near the wilderness, to a town called Ephraim, ²⁶  and stayed there with his disciples.

Acts 14:5-6

14:5 When both the Gentiles and the Jews (together with their rulers) made ²⁷  an attempt to mistreat ²⁸  them and stone them, ²⁹  14:6 Paul and Barnabas ³⁰  learned about it ³¹  and fled to the Lycaonian cities of Lystra ³²  and Derbe ³³  and the surrounding region.

Acts 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ³⁴  at once, during the night. When they arrived, ³⁵  they went to the Jewish synagogue. ³⁶ 

Acts 17:14

17:14 Then the brothers sent Paul away to the coast ³⁷  at once, but Silas and Timothy remained in Berea. ³⁸ 

[10:23]  ¹ tn Here δέ (de) has not been translated.

[10:23]  ² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[12:15]  ⁵ tn Here καί (kai) has not been translated.

[12:15]  ⁶ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[6:12]  ⁷ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ⁹ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ¹⁰ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹¹ tn This is an objective genitive, so prayer “to God.”

[10:39]  ¹² 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]  ¹³ tn Grk “they were seeking.”

[10:39]  ¹⁴ tn Grk “he departed out of their hand.”

[10:40]  ¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ¹⁶ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ¹⁷ sn John refers to John the Baptist.

[10:40]  ¹⁸ tn Grk “formerly.”

[10:41]  ¹⁹ tn Grk “And many.” 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.

[10:41]  ²⁰ sn John refers to John the Baptist.

[10:41]  ²¹ tn Grk “did.”

[10:41]  ²² tn Grk “this one.”

[11:54]  ²³ tn Grk “walked.”

[11:54]  ²⁴ tn Or “openly.”

[11:54]  ²⁵ 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]  ²⁶ 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.

[14:5]  ²⁷ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ²⁸ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²⁹ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ³⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ³¹ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ³² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ³³ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[17:10]  ³⁴ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  ³⁵ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ³⁶ sn See the note on synagogue in 6:9.

[17:14]  ³⁷ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ³⁸ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.