Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹  and they began to contradict ²  what Paul was saying ³  by reviling him. ⁴ 

Kisah Para Rasul 19:9

19:9 But when ⁵  some were stubborn ⁶  and refused to believe, reviling ⁷  the Way ⁸  before the congregation, he left ⁹  them and took the disciples with him, ¹⁰  addressing ¹¹  them every day ¹²  in the lecture hall ¹³  of Tyrannus.

Kisah Para Rasul 26:11

26:11 I punished ¹⁴  them often in all the synagogues ¹⁵  and tried to force ¹⁶  them to blaspheme. Because I was so furiously enraged ¹⁷  at them, I went to persecute ¹⁸  them even in foreign cities.

Lukas 22:65

22:65 They also said many other things against him, reviling ¹⁹  him.

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁰  which is called the Passover, was approaching.

Lukas 2:14-16

2:14 “Glory ²¹  to God in the highest,

and on earth peace among people ²²  with whom he is pleased!” ²³ 

2:15 When ²⁴  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²⁵  and see this thing that has taken place, that the Lord ²⁶  has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ²⁷ 

Lukas 2:2

2:2 This was the first registration, taken when Quirinius was governor ²⁸  of Syria.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁹  sound teaching.

Yakobus 2:6-7

2:6 But you have dishonored the poor! ³⁰  Are not the rich oppressing you and dragging you into the courts? 2:7 Do they not blaspheme the good name of the one you belong to? ³¹ 

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³²  do not show prejudice ³³  if you possess faith ³⁴  in our glorious Lord Jesus Christ. ³⁵ 

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ³⁶  all the skillful work ³⁷  that is done:

Surely it is nothing more than ³⁸  competition ³⁹  between one person and another. ⁴⁰ 

This also is profitless – like ⁴¹  chasing the wind.

Pengkhotbah 4:14

4:14 For he came out of prison ⁴²  to become king,

even though he had been born poor in what would become his ⁴³  kingdom.

[13:45]  ¹ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ² tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ³ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ⁴ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[19:9]  ⁵ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁶ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁷ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ⁸ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ⁹ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹⁰ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹³ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[26:11]  ¹⁴ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ¹⁵ sn See the note on synagogue in 6:9.

[26:11]  ¹⁶ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ¹⁷ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ¹⁸ tn Or “I pursued them even as far as foreign cities.”

[22:65]  ¹⁹ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:1]  ²⁰ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[2:14]  ²¹ sn Glory here refers to giving honor to God.

[2:14]  ²² tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ²³ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[2:15]  ²⁴ tn Grk “And it happened that when.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ²⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ²⁶ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[2:16]  ²⁷ tn Or “a feeding trough.”

[2:2]  ²⁸ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[2:1]  ²⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:6]  ³⁰ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:7]  ³¹ tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).

[2:1]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³³ tn Or “partiality.”

[2:1]  ³⁴ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁵ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:4]  ³⁶ tn Heb “saw.”

[4:4]  ³⁷ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ³⁸ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ³⁹ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ⁴⁰ tn Heb “a man and his neighbor.”

[4:4]  ⁴¹ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:14]  ⁴² tn Heb “came from the house of bonds.”

[4:14]  ⁴³ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.