Lukas 6:11

6:11 But they were filled with mindless rage ¹  and began debating with one another what they would do ²  to Jesus.

Lukas 11:53-54

11:53 When he went out from there, the experts in the law ³  and the Pharisees began to oppose him bitterly, ⁴  and to ask him hostile questions ⁵  about many things, 11:54 plotting against ⁶  him, to catch ⁷  him in something he might say.

Lukas 11:2

11:2 So he said to them, “When you pray, ⁸  say:

Father, ⁹  may your name be honored; ¹⁰ 

may your kingdom come. ¹¹ 

Lukas 16:10

16:10 “The one who is faithful in a very little ¹²  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Lukas 24:20-21

24:20 and how our chief priests and rulers handed him over ¹³  to be condemned to death, and crucified ¹⁴  him. 24:21 But we had hoped ¹⁵  that he was the one who was going to redeem ¹⁶  Israel. Not only this, but it is now the third day since these things happened.

Yeremia 37:15-16

37:15 The officials were very angry ¹⁷  at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. ¹⁸ 

37:16 So ¹⁹  Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. ²⁰  He ²¹  was kept there for a long time.

Yeremia 38:6

38:6 So the officials ²²  took Jeremiah and put him in the cistern ²³  of Malkijah, one of the royal princes, ²⁴  that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. ²⁵ 

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ²⁶  and wanted to execute them. ²⁷ 

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ²⁸  and ground their teeth ²⁹  at him.

Kisah Para Rasul 22:21-23

22:21 Then ³⁰  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ³¹  was listening to him until he said this. ³²  Then ³³  they raised their voices and shouted, ³⁴  “Away with this man ³⁵  from the earth! For he should not be allowed to live!” ³⁶  22:23 While they were screaming ³⁷  and throwing off their cloaks ³⁸  and tossing dust ³⁹  in the air,

Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁴⁰  that I now ⁴¹  make to you.”

Kisah Para Rasul 2:15-16

2:15 In spite of what you think, these men are not drunk, ⁴²  for it is only nine o’clock in the morning. ⁴³  2:16 But this is what was spoken about through the prophet Joel: ⁴⁴ 

[6:11]  ¹ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ² tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[11:53]  ³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁴ tn Or “terribly.”

[11:53]  ⁵ tn For this term see L&N 33.183.

[11:54]  ⁶ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁷ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[11:2]  ⁸ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ⁹ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ¹⁰ tn Grk “hallowed be your name.”

[11:2]  ¹¹ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[16:10]  ¹² sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[24:20]  ¹³ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ¹⁴ sn See the note on crucify in 23:21.

[24:21]  ¹⁵ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁶ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[37:15]  ¹⁷ sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597 b.c. (2 Kgs 24:14).

[37:15]  ¹⁸ tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.

[37:16]  ¹⁹ tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.

[37:16]  ²⁰ tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.

[37:16]  ²¹ tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.

[38:6]  ²² tn Heb “they.”

[38:6]  ²³ sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.

[38:6]  ²⁴ tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.

[38:6]  ²⁵ tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.

[5:33]  ²⁶ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ²⁷ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[7:54]  ²⁸ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ²⁹ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[22:21]  ³⁰ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ³¹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ³² tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ³³ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ³⁴ tn Grk “and said.”

[22:22]  ³⁵ tn Grk “this one.”

[22:22]  ³⁶ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ³⁷ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ³⁸ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ³⁹ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:1]  ⁴⁰ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁴¹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[2:15]  ⁴² tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁴³ tn Grk “only the third hour.”

[2:16]  ⁴⁴ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.