Ayub 2:1-13
Konteks2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. 1 2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, 2 “From roving about on the earth, and from walking back and forth across it.” 3 2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly 4 to his integrity, 5 so that 6 you stirred me up to destroy him 7 without reason.” 8
2:4 But 9 Satan answered the Lord, “Skin for 10 skin! 11 Indeed, a man will give up 12 all that he has to save his life! 13 2:5 But extend your hand and strike his bone and his flesh, 14 and he will no doubt 15 curse you to your face!”
2:6 So the Lord said to Satan, “All right, 16 he is 17 in your power; 18 only preserve 19 his life.”
2:7 So Satan went out from the presence of the Lord, and he afflicted 20 Job with a malignant ulcer 21 from the sole of his feet to the top of his head. 22 2:8 Job took a shard of broken pottery to scrape 23 himself 24 with while he was sitting 25 among the ashes. 26
2:9 Then 27 his wife said to him, “Are you still holding firmly to your integrity? 28 Curse 29 God, and die!” 30 2:10 But he replied, 31 “You’re talking like one of the godless 32 women would do! Should we receive 33 what is good from God, and not also 34 receive 35 what is evil?” 36 In all this Job did not sin by what he said. 37
2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country 39 – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. 40 They met together 41 to come to show sympathy 42 for him and to console 43 him. 2:12 But when they gazed intently 44 from a distance but did not recognize 45 him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. 46 2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain 47 was very great. 48
Yakobus 1:1-27
Konteks1:1 From James, 49 a slave 50 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 51 Greetings!
1:2 My brothers and sisters, 52 consider it nothing but joy 53 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 54 unstable in all his ways.
1:9 Now the believer 55 of humble means 56 should take pride 57 in his high position. 58 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 59 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 60 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 61 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 62 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 63 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 64 1:17 All generous giving and every perfect gift 65 is from above, coming down 66 from the Father of lights, with whom there is no variation or the slightest hint of change. 67 1:18 By his sovereign plan he gave us birth 68 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 69 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 70 anger does not accomplish God’s righteousness. 71 1:21 So put away all filth and evil excess and humbly 72 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 73 who gazes at his own face 74 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 75 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 76 and does not become a forgetful listener but one who lives it out – he 77 will be blessed in what he does. 78 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 79 God the Father 80 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Kisah Para Rasul 14:1-28
Konteks14:1 The same thing happened in Iconium 81 when Paul and Barnabas 82 went into the Jewish synagogue 83 and spoke in such a way that a large group 84 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 85 stirred up the Gentiles and poisoned their minds 86 against the brothers. 14:3 So they stayed there 87 for a considerable time, speaking out courageously for the Lord, who testified 88 to the message 89 of his grace, granting miraculous signs 90 and wonders to be performed through their hands. 14:4 But the population 91 of the city was divided; some 92 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 93 an attempt to mistreat 94 them and stone them, 95 14:6 Paul and Barnabas 96 learned about it 97 and fled to the Lycaonian cities of Lystra 98 and Derbe 99 and the surrounding region. 14:7 There 100 they continued to proclaim 101 the good news.
14:8 In 102 Lystra 103 sat a man who could not use his feet, 104 lame from birth, 105 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 106 stared 107 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 108 And the man 109 leaped up and began walking. 110 14:11 So when the crowds saw what Paul had done, they shouted 111 in the Lycaonian language, 112 “The gods have come down to us in human form!” 113 14:12 They began to call 114 Barnabas Zeus 115 and Paul Hermes, 116 because he was the chief speaker. 14:13 The priest of the temple 117 of Zeus, 118 located just outside the city, brought bulls 119 and garlands 120 to the city gates; he and the crowds wanted to offer sacrifices to them. 121 14:14 But when the apostles 122 Barnabas and Paul heard about 123 it, they tore 124 their clothes and rushed out 125 into the crowd, shouting, 126 14:15 “Men, why are you doing these things? We too are men, with human natures 127 just like you! We are proclaiming the good news to you, so that you should turn 128 from these worthless 129 things to the living God, who made the heaven, the earth, 130 the sea, and everything that is in them. 14:16 In 131 past 132 generations he allowed all the nations 133 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 134 by giving you rain from heaven 135 and fruitful seasons, satisfying you 136 with food and your hearts with joy.” 137 14:18 Even by saying 138 these things, they scarcely persuaded 139 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 140 and Iconium, 141 and after winning 142 the crowds over, they stoned 143 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 144 into the city. On 145 the next day he left with Barnabas for Derbe. 146
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 147 to Iconium, 148 and to Antioch. 149 14:22 They strengthened 150 the souls of the disciples and encouraged them to continue 151 in the faith, saying, “We must enter the kingdom 152 of God through many persecutions.” 153 14:23 When they had appointed elders 154 for them in the various churches, 155 with prayer and fasting 156 they entrusted them to the protection 157 of the Lord in whom they had believed. 14:24 Then they passed through 158 Pisidia and came into Pamphylia, 159 14:25 and when they had spoken the word 160 in Perga, 161 they went down to Attalia. 162 14:26 From there they sailed back to Antioch, 163 where they had been commended 164 to the grace of God for the work they had now completed. 165 14:27 When they arrived and gathered the church together, they reported 166 all the things God 167 had done with them, and that he had opened a door 168 of faith for the Gentiles. 14:28 So they spent 169 considerable 170 time with the disciples.
[2:1] 1 tc This last purpose clause has been omitted in some Greek versions.
[2:2] 2 tn Heb “answered the
[2:2] 3 tn See the note on this phrase in 1:7.
[2:3] 4 tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.
[2:3] 5 tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.
[2:3] 6 tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).
[2:3] 7 tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.
[2:3] 8 sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.
[2:4] 9 tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
[2:4] 10 tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.
[2:4] 11 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
[2:4] 12 tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).
[2:4] 13 tn Heb “Indeed, all that a man has he will give for his life.”
[2:5] 14 sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).
[2:5] 15 sn This is the same oath formula found in 1:11; see the note there.
[2:6] 16 tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.
[2:6] 17 tn The LXX has “I deliver him up to you.”
[2:6] 19 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.
[2:7] 20 tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”
[2:7] 21 sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.
[2:8] 23 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”
[2:8] 24 sn The disease required constant attention. The infection and pus had to be scraped away with a piece of broken pottery in order to prevent the spread of the infection. The skin was so disfigured that even his friends did not recognize him (2:12). The book will add that the disease afflicted him inwardly, giving him a foul breath and a loathsome smell (19:17, 20). The sores bred worms; they opened and ran, and closed and tightened (16:8). He was tormented with dreams (7:14). He felt like he was choking (7:14). His bones were racked with burning pain (30:30). And he was not able to rise from his place (19:18). The disease was incurable; but it would last for years, leaving the patient longing for death.
[2:8] 25 tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.
[2:8] 26 sn Among the ashes. It is likely that the “ashes” refers to the place outside the city where the rubbish was collected and burnt, i.e., the ash-heap (cf. CEV). This is the understanding of the LXX, which reads “dung-hill outside the city.”
[2:9] 27 tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”
[2:9] 28 sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.
[2:9] 29 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6).
[2:9] sn The church fathers were quick to see here again the role of the wife in the temptation – she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job’s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (“should we receive”). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband’s suffering ended. When God gave instructions for the restoration of Job’s friends because of their foolish words (42:7-9), no mention is made of any need for Job’s wife to be restored.
[2:9] 30 tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).
[2:10] 31 tn Heb “he said to her.”
[2:10] 32 tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.
[2:10] 33 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”
[2:10] 34 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.
[2:10] 35 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
[2:10] 36 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).
[2:10] sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.
[2:10] 37 tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.
[2:11] 38 sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.
[2:11] 39 tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”
[2:11] 40 sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.
[2:11] 41 tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.
[2:11] 42 tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.
[2:11] 43 tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.
[2:12] 44 tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.
[2:12] 45 tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.
[2:12] 46 tn Heb “they tossed dust skyward over their heads.”
[2:13] 47 tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.
[2:13] 48 sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.
[1:1] 49 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 50 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 51 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 52 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 53 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 54 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 55 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 56 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 57 tn Grk “let him boast.”
[1:9] 58 tn Grk “his height,” “his exaltation.”
[1:10] 59 tn Grk “a flower of grass.”
[1:11] 60 tn Or “perishes,” “is destroyed.”
[1:12] 61 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 62 tc Most
[1:13] 63 tn Or “God must not be tested by evil people.”
[1:16] 64 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 65 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 66 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 67 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 68 tn Grk “Having willed, he gave us birth.”
[1:19] 69 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 70 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 71 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 72 tn Or “with meekness.”
[1:23] 73 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 74 tn Grk “the face of his beginning [or origin].”
[1:24] 75 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 78 tn Grk “in his doing.”
[1:27] 79 tn Or “in the sight of”; Grk “with.”
[1:27] 80 tn Grk “the God and Father.”
[14:1] 81 sn Iconium. See the note in 13:51.
[14:1] 82 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 83 sn See the note on synagogue in 6:9.
[14:1] 84 tn Or “that a large crowd.”
[14:2] 85 tn Or “who would not believe.”
[14:2] 86 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
[14:3] 87 tn The word “there” is not in the Greek text, but is implied.
[14:3] 88 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 90 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 91 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 92 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
[14:5] 93 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] 94 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 95 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] 96 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 97 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] 98 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] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:6] 99 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:7] 100 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
[14:7] 101 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 102 tn Grk “And in.” 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.
[14:8] 103 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:8] 104 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 105 tn Grk “lame from his mother’s womb” (an idiom).
[14:8] sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
[14:9] 106 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
[14:10] 108 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 109 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 110 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
[14:11] 111 tn Grk “they lifted up their voice” (an idiom).
[14:11] 112 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[14:11] 113 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
[14:11] sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
[14:12] 114 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 115 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 116 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
[14:13] 117 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
[14:13] 118 sn See the note on Zeus in the previous verse.
[14:13] sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
[14:13] 121 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
[14:14] 122 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
[14:14] 123 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 124 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
[14:14] 125 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 126 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:14] sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
[14:15] 127 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
[14:15] 128 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
[14:15] 129 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
[14:15] 130 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.
[14:16] 131 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
[14:16] 132 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 133 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
[14:17] 134 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
[14:17] 135 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 136 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
[14:17] 137 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
[14:18] 138 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 139 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
[14:19] 140 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:19] 141 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
[14:19] 142 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 143 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
[14:20] 144 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 145 tn Grk “And on.” 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.
[14:20] 146 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
[14:20] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 147 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 148 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 149 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:22] 150 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
[14:22] 151 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
[14:22] 152 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 153 tn Or “sufferings.”
[14:23] 154 sn Appointed elders. See Acts 20:17.
[14:23] 155 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 156 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
[14:23] 157 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
[14:24] 158 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
[14:24] 159 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 161 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 162 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
[14:26] 163 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
[14:26] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[14:26] 164 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
[14:26] 165 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
[14:27] 166 tn Or “announced.”
[14:27] 167 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
[14:27] 168 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[14:28] 169 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
