Yohanes 7:35

7:35 Then the Jewish leaders ¹  said to one another, “Where is he ²  going to go that we cannot find him? ³  He is not going to go to the Jewish people dispersed ⁴  among the Greeks and teach the Greeks, is he? ⁵ 

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ⁶  asked him to cast the demon out of her daughter.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁷  when Paul and Barnabas ⁸  went into the Jewish synagogue ⁹  and spoke in such a way that a large group ¹⁰  of both Jews and Greeks believed.

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹¹  and to Lystra. ¹²  A disciple ¹³  named Timothy was there, the son of a Jewish woman who was a believer, ¹⁴  but whose father was a Greek. ¹⁵ 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ¹⁶  and joined Paul and Silas, along with a large group ¹⁷  of God-fearing Greeks ¹⁸  and quite a few ¹⁹  prominent women.

Kisah Para Rasul 20:21

20:21 testifying ²⁰  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ²¹ 

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ²²  help! This is the man who teaches everyone everywhere against our people, our law, ²³  and this sanctuary! ²⁴  Furthermore ²⁵  he has brought Greeks into the inner courts of the temple ²⁶  and made this holy place ritually unclean!” ²⁷ 

Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ²⁸ 

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Galatia 2:3

2:3 Yet ²⁹  not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ³⁰  nor free, there is neither male nor female ³¹  – for all of you are one in Christ Jesus.

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ³²  or free, but Christ is all and in all.

[7:35]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ² tn Grk “this one.”

[7:35]  ³ tn Grk “will not find him.”

[7:35]  ⁴ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[7:26]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:1]  ⁷ sn Iconium. See the note in 13:51.

[14:1]  ⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁹ sn See the note on synagogue in 6:9.

[14:1]  ¹⁰ tn Or “that a large crowd.”

[16:1]  ¹¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ¹³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ¹⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ¹⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[17:4]  ¹⁶ tn Or “convinced.”

[17:4]  ¹⁷ tn Or “a large crowd.”

[17:4]  ¹⁸ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹⁹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[20:21]  ²⁰ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ²¹ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[21:28]  ²² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ²³ sn The law refers to the law of Moses.

[21:28]  ²⁴ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ²⁵ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ²⁶ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ²⁷ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[1:16]  ²⁸ sn Here the Greek refers to anyone who is not Jewish.

[2:3]  ²⁹ tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).

[3:28]  ³⁰ tn See the note on the word “slave” in 1:10.

[3:28]  ³¹ tn Grk “male and female.”

[3:11]  ³² tn See the note on “fellow slave” in 1:7.