Kejadian 13:1-18

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ¹  He took his wife and all his possessions with him, as well as Lot. ²  13:2 (Now Abram was very wealthy ³  in livestock, silver, and gold.) ⁴ 

13:3 And he journeyed from place to place ⁵  from the Negev as far as Bethel. ⁶  He returned ⁷  to the place where he had pitched his tent ⁸  at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, ⁹  and there Abram worshiped the Lord. ¹⁰ 

13:5 Now Lot, who was traveling ¹¹  with Abram, also had ¹²  flocks, herds, and tents. 13:6 But the land could ¹³  not support them while they were living side by side. ¹⁴  Because their possessions were so great, they were not able to live ¹⁵  alongside one another. 13:7 So there were quarrels ¹⁶  between Abram’s herdsmen and Lot’s herdsmen. ¹⁷  (Now the Canaanites and the Perizzites were living in the land at that time.) ¹⁸ 

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ¹⁹  13:9 Is not the whole land before you? Separate yourself now from me. If you go ²⁰  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

13:10 Lot looked up and saw ²¹  the whole region ²²  of the Jordan. He noticed ²³  that all of it was well-watered (before the Lord obliterated ²⁴  Sodom and Gomorrah) ²⁵  like the garden of the Lord, like the land of Egypt, ²⁶  all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled ²⁷  toward the east.

So the relatives separated from each other. ²⁸  13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain ²⁹  and pitched his tents next to Sodom. 13:13 (Now ³⁰  the people ³¹  of Sodom were extremely wicked rebels against the Lord.) ³² 

13:14 After Lot had departed, the Lord said to Abram, ³³  “Look ³⁴  from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants ³⁵  forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ³⁶  13:17 Get up and ³⁷  walk throughout ³⁸  the land, ³⁹  for I will give it to you.”

13:18 So Abram moved his tents and went to live ⁴⁰  by the oaks ⁴¹  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 2:4

The Creation of Man and Woman

2:4 This is the account ⁴²  of the heavens and

the earth ⁴³  when they were created – when the Lord God ⁴⁴  made the earth and heavens. ⁴⁵ 

Kejadian 35:9

35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him.

Kejadian 1:18

1:18 to preside over the day and the night, and to separate the light from the darkness. ⁴⁶  God saw that it was good.

Ayub 5:23

5:23 For you will have a pact with the stones ⁴⁷  of the field,

and the wild animals ⁴⁸  will be at peace ⁴⁹  with you.

Mikha 4:2-4

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ⁵⁰  of Jacob’s God,

so he can teach us his commands ⁵¹ 

and we can live by his laws.” ⁵² 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ⁵³ 

4:3 He will arbitrate ⁵⁴  between many peoples

and settle disputes between many ⁵⁵  distant nations. ⁵⁶ 

They will beat their swords into plowshares, ⁵⁷ 

and their spears into pruning hooks. ⁵⁸ 

Nations will not use weapons ⁵⁹  against other nations,

and they will no longer train for war.

4:4 Each will sit under his own grapevine

or under his own fig tree without any fear. ⁶⁰ 

The Lord who commands armies has decreed it. ⁶¹ 

Matius 5:44-45

5:44 But I say to you, love your enemy and ⁶²  pray for those who persecute you, 5:45 so that you may be like ⁶³  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Kisah Para Rasul 2:41-47

2:41 So those who accepted ⁶⁴  his message ⁶⁵  were baptized, and that day about three thousand people ⁶⁶  were added. ⁶⁷ 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁶⁸  to the breaking of bread and to prayer. ⁶⁹  2:43 Reverential awe ⁷⁰  came over everyone, ⁷¹  and many wonders and miraculous signs ⁷²  came about by the apostles. 2:44 All who believed were together and held ⁷³  everything in common, 2:45 and they began selling ⁷⁴  their property ⁷⁵  and possessions and distributing the proceeds ⁷⁶  to everyone, as anyone had need. 2:46 Every day ⁷⁷  they continued to gather together by common consent in the temple courts, ⁷⁸  breaking bread from ⁷⁹  house to house, sharing their food with glad ⁸⁰  and humble hearts, ⁸¹  2:47 praising God and having the good will ⁸²  of all the people. And the Lord was adding to their number every day ⁸³  those who were being saved.

Kisah Para Rasul 4:29-35

4:29 And now, Lord, pay attention to ⁸⁴  their threats, and grant ⁸⁵  to your servants ⁸⁶  to speak your message ⁸⁷  with great courage, ⁸⁸  4:30 while you extend your hand to heal, and to bring about miraculous signs ⁸⁹  and wonders through the name of your holy servant Jesus.” 4:31 When ⁹⁰  they had prayed, the place where they were assembled together was shaken, ⁹¹  and they were all filled with the Holy Spirit and began to speak ⁹²  the word of God ⁹³  courageously. ⁹⁴ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ⁹⁵  and no one said that any of his possessions was his own, but everything was held in common. ⁹⁶  4:33 With ⁹⁷  great power the apostles were giving testimony ⁹⁸  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ⁹⁹  among them, because those who were owners of land or houses were selling ¹⁰⁰  them ¹⁰¹  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ¹⁰²  were distributed to each, as anyone had need.

Roma 12:17-21

12:17 Do not repay anyone evil for evil; consider what is good before all people. ¹⁰³  12:18 If possible, so far as it depends on you, live peaceably with all people. ¹⁰⁴  12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ¹⁰⁵  for it is written, “Vengeance is mine, I will repay,” ¹⁰⁶  says the Lord. 12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ¹⁰⁷  12:21 Do not be overcome by evil, but overcome evil with good.

Galatia 5:22-24

5:22 But the fruit of the Spirit ¹⁰⁸  is love, ¹⁰⁹  joy, peace, patience, kindness, goodness, faithfulness, ¹¹⁰  5:23 gentleness, and ¹¹¹  self-control. Against such things there is no law. 5:24 Now those who belong to Christ ¹¹²  have crucified the flesh ¹¹³  with its passions ¹¹⁴  and desires.

Filipi 2:14-15

2:14 Do everything without grumbling or arguing, 2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ¹¹⁵ 

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹¹⁶  any affection or mercy, ¹¹⁷ 

Filipi 1:15

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill.

Wahyu 21:27

21:27 but ¹¹⁸  nothing ritually unclean ¹¹⁹  will ever enter into it, nor anyone who does what is detestable ¹²⁰  or practices falsehood, ¹²¹  but only those whose names ¹²²  are written in the Lamb’s book of life.

[13:1]  ¹ tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ² tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[13:2]  ³ tn Heb “heavy.”

[13:2]  ⁴ tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

[13:3]  ⁵ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ⁷ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ⁸ tn Heb “where his tent had been.”

[13:4]  ⁹ tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

[13:4]  ¹⁰ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[13:5]  ¹¹ tn Heb “was going.”

[13:5]  ¹² tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.

[13:6]  ¹³ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ¹⁴ tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ¹⁵ tn The same infinitive occurs here, serving as the object of the verb.

[13:7]  ¹⁶ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ¹⁷ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ¹⁸ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[13:8]  ¹⁹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[13:9]  ²⁰ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[13:10]  ²¹ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ²² tn Or “plain”; Heb “circle.”

[13:10]  ²³ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ²⁴ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ²⁵ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ²⁶ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[13:11]  ²⁷ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ²⁸ tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[13:12]  ²⁹ tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.

[13:13]  ³⁰ tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ³¹ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ³² tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[13:14]  ³³ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

[13:14]  ³⁴ tn Heb “lift up your eyes and see.”

[13:14]  sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith.

[13:15]  ³⁵ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[13:16]  ³⁶ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[13:17]  ³⁷ tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.

[13:17]  ³⁸ tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.

[13:17]  ³⁹ tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).

[13:18]  ⁴⁰ tn Heb “he came and lived.”

[13:18]  ⁴¹ tn Or “terebinths.”

[2:4]  ⁴² tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

[2:4]  sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tolÿdot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.

[2:4]  ⁴³ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:4]  sn This is the only use of the Hebrew noun תּוֹלְדֹת (tolÿdot) in the book that is not followed by a personal name (e.g., “this is the account of Isaac”). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the Lord God made.

[2:4]  ⁴⁴ sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

[2:4]  ⁴⁵ tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

[1:18]  ⁴⁶ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[5:23]  ⁴⁷ tn Heb “your covenant is with the stones of the field.” The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read אֲדֹנֵי (’adone, “lords”) for אַבְנֵי (’avne, “stones”). Ball takes the word as בְּנֵי (bÿne, “sons”), as in “sons of the field,” to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.

[5:23]  ⁴⁸ tn Heb “the beasts of the field.”

[5:23]  ⁴⁹ tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g).

[4:2]  ⁵⁰ tn Heb “house.”

[4:2]  ⁵¹ tn Heb “ways.”

[4:2]  ⁵² tn Heb “and we can walk in his paths.”

[4:2]  ⁵³ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[4:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ⁵⁴ tn Or “judge.”

[4:3]  ⁵⁵ tn Or “mighty” (NASB); KJV, NAB, NIV, NRSV “strong”; TEV “among the great powers.”

[4:3]  ⁵⁶ tn Heb “[for many nations] to a distance.”

[4:3]  ⁵⁷ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[4:3]  ⁵⁸ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[4:3]  ⁵⁹ tn Heb “take up the sword.”

[4:4]  ⁶⁰ tn Heb “and there will be no one making [him] afraid.”

[4:4]  ⁶¹ tn Heb “for the mouth of the Lord of Hosts has spoken.”

[5:44]  ⁶² tc Most mss ([D] L [W] Θ Ë¹³ 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ˹ pc sa, as well as several fathers and versional witnesses.

[5:45]  ⁶³ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[2:41]  ⁶⁴ tn Or “who acknowledged the truth of.”

[2:41]  ⁶⁵ tn Grk “word.”

[2:41]  ⁶⁶ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ⁶⁷ tn Or “were won over.”

[2:42]  ⁶⁸ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ⁶⁹ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:43]  ⁷⁰ tn Or “Fear.”

[2:43]  ⁷¹ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ⁷² tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[2:44]  ⁷³ tn Grk “had.”

[2:45]  ⁷⁴ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ⁷⁵ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ⁷⁶ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ⁷⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁷⁸ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁷⁹ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁸⁰ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁸¹ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ⁸² tn Or “the favor.”

[2:47]  ⁸³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[4:29]  ⁸⁴ tn Or “Lord, take notice of.”

[4:29]  ⁸⁵ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁸⁶ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁸⁷ tn Grk “word.”

[4:29]  ⁸⁸ tn Or “with all boldness.”

[4:30]  ⁸⁹ tn The miraculous nature of these signs is implied in the context.

[4:31]  ⁹⁰ 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.

[4:31]  ⁹¹ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁹² tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁹³ tn Or “speak God’s message.”

[4:31]  ⁹⁴ tn Or “with boldness.”

[4:32]  ⁹⁵ tn Grk “soul.”

[4:32]  ⁹⁶ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[4:33]  ⁹⁷ tn Grk “And with.” 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.

[4:33]  ⁹⁸ tn Or “were witnessing.”

[4:34]  ⁹⁹ tn Or “poor.”

[4:34]  ¹⁰⁰ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ¹⁰¹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[4:35]  ¹⁰² tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[12:17]  ¹⁰³ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[12:18]  ¹⁰⁴ tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.

[12:19]  ¹⁰⁵ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ¹⁰⁶ sn A quotation from Deut 32:35.

[12:20]  ¹⁰⁷ sn A quotation from Prov 25:21-22.

[5:22]  ¹⁰⁸ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁰⁹ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹¹⁰ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ¹¹¹ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[5:24]  ¹¹² tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ¹¹³ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹¹⁴ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[2:15]  ¹¹⁵ tn Or “as stars in the universe.”

[2:1]  ¹¹⁶ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹¹⁷ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[21:27]  ¹¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹¹⁹ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹²⁰ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹²¹ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹²² tn Grk “those who are written”; the word “names” is implied.