10:5 Jesus sent out these twelve, instructing them as follows: 1 “Do not go to Gentile regions 2 and do not enter any Samaritan town. 3 10:6 Go 4 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, 5 cleanse lepers, cast out demons. Freely you received, freely give.
24:4 the oracle of the one who hears the words of God,
who sees a vision from the Almighty,
although falling flat on the ground 6 with eyes open: 7
31:1 10 The Lord spoke to Moses:
23:13 The Lord says, 43 “I saw the prophets of Samaria 44
doing something that was disgusting. 45
They prophesied in the name of the god Baal
and led my people Israel astray. 46
23:14 But I see the prophets of Jerusalem 47
doing something just as shocking.
They are unfaithful to me
and continually prophesy lies. 48
So they give encouragement to people who are doing evil,
with the result that they do not stop their evildoing. 49
I consider all of them as bad as the people of Sodom,
and the citizens of Jerusalem as bad as the people of Gomorrah. 50
23:15 So then I, the Lord who rules over all, 51
have something to say concerning the prophets of Jerusalem: 52
‘I will make these prophets eat the bitter food of suffering
and drink the poison water of judgment. 53
For the prophets of Jerusalem are the reason 54
that ungodliness 55 has spread throughout the land.’”
23:16 The Lord who rules over all 56 says to the people of Jerusalem: 57
“Do not listen to what
those prophets are saying to you.
They are filling you with false hopes.
They are reporting visions of their own imaginations,
not something the Lord has given them to say. 58
23:17 They continually say 59 to those who reject what the Lord has said, 60
‘Things will go well for you!’ 61
They say to all those who follow the stubborn inclinations of their own hearts,
‘Nothing bad will happen to you!’
23:18 Yet which of them has ever stood in the Lord’s inner circle 62
so they 63 could see and hear what he has to say? 64
Which of them have ever paid attention or listened to what he has said?
23:19 But just watch! 65 The wrath of the Lord
will come like a storm! 66
Like a raging storm it will rage down 67
on the heads of those who are wicked.
23:20 The anger of the Lord will not turn back
until he has fully carried out his intended purposes. 68
In days to come 69
you people will come to understand this clearly. 70
23:21 I did not send those prophets.
Yet they were in a hurry to give their message. 71
I did not tell them anything.
Yet they prophesied anyway.
23:22 But if they had stood in my inner circle, 72
they would have proclaimed my message to my people.
They would have caused my people to turn from their wicked ways
and stop doing the evil things they are doing.
23:23 Do you people think 73 that I am some local deity
and not the transcendent God?” 74 the Lord asks. 75
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 76
“Do you not know that I am everywhere?” 77
the Lord asks. 78
23:25 The Lord says, 79 “I have heard what those prophets who are prophesying lies in my name are saying. They are saying, ‘I have had a dream! I have had a dream!’ 80 23:26 Those prophets are just prophesying lies. They are prophesying the delusions of their own minds. 81 23:27 How long will they go on plotting 82 to make my people forget who I am 83 through the dreams they tell one another? That is just as bad as what their ancestors 84 did when they forgot who I am by worshiping the god Baal. 85 23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! 86 I, the Lord, affirm it! 87 23:29 My message is like a fire that purges dross! 88 It is like a hammer that breaks a rock in pieces! 89 I, the Lord, so affirm it! 90 23:30 So I, the Lord, affirm 91 that I am opposed to those prophets who steal messages from one another that they claim are from me. 92 23:31 I, the Lord, affirm 93 that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’ 94 23:32 I, the Lord, affirm 95 that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. 96 I did not send them. I did not commission them. They are not helping these people at all. 97 I, the Lord, affirm it!” 98
19:1 While 112 Apollos was in Corinth, 113 Paul went through the inland 114 regions 115 and came to Ephesus. 116 He 117 found some disciples there 118
1:1 From Paul, 119 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 120 brothers and sisters 121 in Christ, at Colossae. Grace and peace to you 122 from God our Father! 123
1 tn Grk “instructing them, saying.”
2 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
3 tn Grk “town [or city] of the Samaritans.”
4 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
5 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281vid Ë1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).
6 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.
7 tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.
8 sn Here again we see that there was no unified empire, but Midianite tribal groups.
9 sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.
10 sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian – a Land or a League?” VT 25 (1975): 323-37.
11 tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”
12 tn Or “brightness”; Grk “glory.”
13 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
14 tn Grk “a certain Ananias.”
15 sn The law refers to the law of Moses.
16 tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”
17 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
18 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
19 tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
20 tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
21 tn Grk “I looked up to him.”
22 tn Or “forefathers”; Grk “fathers.”
sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
23 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”
24 tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
25 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
26 tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”
27 tn Or “a witness to him.”
sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
28 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
29 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
30 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
31 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
32 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
33 tn Grk “It happened to me that.” 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.
34 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
35 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
36 tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.
37 tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.
sn See the note on synagogue in 6:9.
38 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
39 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
40 tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
41 tn Or “outer garments.”
sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
42 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
43 tn The words “The
44 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
45 tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.
46 tn Heb “by Baal.”
sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.
47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
48 tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)
49 tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.
50 tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”
sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The
51 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for explanation of this title.
52 tn Heb “Therefore, thus says the
53 tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.
54 tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.
55 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the
56 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for explanation of this title.
57 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.
58 tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the
59 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).
60 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The
61 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.
62 tn Or “has been the
sn The
63 tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).
64 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew
65 tn Heb “Behold!”
66 tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word “anger” stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where “this wrath” is appositional to “the cup of wine” (cf. GKC 425 §131.k).
67 tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is “swirl/swirling.”
68 tn Heb “until he has done and until he has carried out the purposes of his heart.”
69 tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
70 tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
71 tn Heb “Yet they ran.”
sn The image is that of a messenger bearing news from the king. See 2 Sam 18:19-24; Jer 51:31; Isa 40:9; 52:7; Hab 2:2 (the tablet/scroll bore the message the runner was to read to the intended recipients of his message). Their message has been given in v. 17 (see notes there for cross references).
72 tn Or “had been my confidant.” See the note on v. 18.
73 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
74 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The
75 tn Heb “Oracle of the
76 tn Heb “Oracle of the
77 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
78 tn Heb “Oracle of the
79 tn The words, “The
80 sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the
81 sn See the parallel passage in Jer 14:13-15.
82 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
83 tn Heb “my name.”
sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
84 tn Heb “fathers” (also in v. 39).
85 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
86 tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).
87 tn Heb “Oracle of the
88 tn Heb “Is not my message like a fire?” The rhetorical question expects a positive answer that is made explicit in the translation. The words “that purges dross” are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.
89 tn Heb “Is it not like a hammer that breaks a rock in pieces?” See preceding note.
90 tn Heb “Oracle of the
91 tn Heb “Oracle of the
92 tn Heb “who are stealing my words from one another.” However, context shows that it is their own word which they claim is from the
93 tn Heb “Oracle of the
94 tn The word “The
sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with “Behold I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages which the
95 tn Heb “Oracle of the
96 tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.
97 sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.
98 tn Heb “Oracle of the
99 sn This term refers to wide streets, and thus suggests the major streets of a city.
100 tn Grk “say this from himself.”
101 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
102 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
103 tn Grk “to name the name.”
104 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
105 sn The expression I sternly warn you means “I charge you as under oath.”
106 tn Grk “a certain Sceva.”
107 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
108 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
109 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
110 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
111 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
112 tn Grk “It happened that while.” 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.
113 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
114 tn Or “interior.”
115 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
116 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
117 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
118 tn The word “there” is not in the Greek text but is implied.
119 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
120 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
121 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).
122 tn Or “Grace to you and peace.”
123 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
124 tn Or “have fallen away.”
125 tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).
126 tn Grk “recrucifying the son of God for themselves.”