Matius 6:24-25

6:24 “No one can serve two masters, for either he will hate ¹  the one and love the other, or he will be devoted to the one and despise ²  the other. You cannot serve God and money. ³ 

Do Not Worry

6:25 “Therefore I tell you, do not worry ⁴  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matius 19:16-24

The Rich Young Man

19:16 Now ⁵  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, ⁶  and love your neighbor as yourself.” ⁷  19:20 The young man said to him, “I have wholeheartedly obeyed ⁸  all these laws. ⁹  What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ¹⁰  to the poor, and you will have treasure ¹¹  in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. ¹² 

19:23 Then Jesus said to his disciples, “I tell you the truth, ¹³  it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, ¹⁴  it is easier for a camel ¹⁵  to go through the eye of a needle ¹⁶  than for a rich person to enter into the kingdom of God.”

Kejadian 13:10-13

13:10 Lot looked up and saw ¹⁷  the whole region ¹⁸  of the Jordan. He noticed ¹⁹  that all of it was well-watered (before the Lord obliterated ²⁰  Sodom and Gomorrah) ²¹  like the garden of the Lord, like the land of Egypt, ²²  all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled ²³  toward the east.

So the relatives separated from each other. ²⁴  13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain ²⁵  and pitched his tents next to Sodom. 13:13 (Now ²⁶  the people ²⁷  of Sodom were extremely wicked rebels against the Lord.) ²⁸ 

Yosua 7:20-21

7:20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way: ²⁹  7:21 I saw among the goods we seized a nice robe from Babylon, ³⁰  two hundred silver pieces, ³¹  and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.”

Yosua 7:2

7:2 Joshua sent men from Jericho ³²  to Ai (which is located near Beth Aven, east of Bethel ³³ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Kisah Para Rasul 5:20-27

5:20 “Go and stand in the temple courts ³⁴  and proclaim ³⁵  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³⁶  at daybreak and began teaching. ³⁷ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³⁸  – that is, the whole high council ³⁹  of the Israelites ⁴⁰  – and sent to the jail to have the apostles ⁴¹  brought before them. ⁴²  5:22 But the officers ⁴³  who came for them ⁴⁴  did not find them in the prison, so they returned and reported, ⁴⁵  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ⁴⁶  we found no one inside.” 5:24 Now when the commander ⁴⁷  of the temple guard ⁴⁸  and the chief priests heard this report, ⁴⁹  they were greatly puzzled concerning it, ⁵⁰  wondering what this could ⁵¹  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁵²  and teaching ⁵³  the people!” 5:26 Then the commander ⁵⁴  of the temple guard ⁵⁵  went with the officers ⁵⁶  and brought the apostles ⁵⁷  without the use of force ⁵⁸  (for they were afraid of being stoned by the people). ⁵⁹ 

5:27 When they had brought them, they stood them before the council, ⁶⁰  and the high priest questioned ⁶¹  them,

Yeremia 4:3

4:3 Yes, ⁶²  the Lord has this to say

to the people of Judah and Jerusalem:

“Like a farmer breaking up hard unplowed ground,

you must break your rebellious will and make a new beginning;

just as a farmer must clear away thorns lest the seed is wasted,

you must get rid of the sin that is ruining your lives. ⁶³ 

Markus 10:23-25

10:23 Then ⁶⁴  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, ⁶⁵  “Children, how hard it is ⁶⁶  to enter the kingdom of God! 10:25 It is easier for a camel ⁶⁷  to go through the eye of a needle ⁶⁸  than for a rich person to enter the kingdom of God.”

Lukas 12:15

12:15 Then ⁶⁹  he said to them, “Watch out and guard yourself from ⁷⁰  all types of greed, ⁷¹  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ⁷²  but is not rich toward God.”

Lukas 12:29-30

12:29 So ⁷³  do not be overly concerned about ⁷⁴  what you will eat and what you will drink, and do not worry about such things. ⁷⁵  12:30 For all the nations of the world pursue ⁷⁶  these things, and your Father knows that you need them.

Lukas 14:16-24

14:16 But Jesus ⁷⁷  said to him, “A man once gave a great banquet ⁷⁸  and invited ⁷⁹  many guests. ⁸⁰  14:17 At ⁸¹  the time for the banquet ⁸²  he sent his slave ⁸³  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ⁸⁴  began to make excuses. ⁸⁵  The first said to him, ‘I have bought a field, ⁸⁶  and I must go out and see it. Please excuse me.’ ⁸⁷  14:19 Another ⁸⁸  said, ‘I have bought five yoke of oxen, ⁸⁹  and I am going out ⁹⁰  to examine them. Please excuse me.’ 14:20 Another ⁹¹  said, ‘I just got married, and I cannot come.’ ⁹²  14:21 So ⁹³  the slave came back and reported this to his master. Then the master of the household was furious ⁹⁴  and said to his slave, ‘Go out quickly ⁹⁵  to the streets and alleys of the city, ⁹⁶  and bring in the poor, ⁹⁷  the crippled, ⁹⁸  the blind, and the lame.’ 14:22 Then ⁹⁹  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ¹⁰⁰  14:23 So ¹⁰¹  the master said to his ¹⁰²  slave, ‘Go out to the highways ¹⁰³  and country roads ¹⁰⁴  and urge ¹⁰⁵  people ¹⁰⁶  to come in, so that my house will be filled. ¹⁰⁷  14:24 For I tell you, not one of those individuals ¹⁰⁸  who were invited ¹⁰⁹  will taste my banquet!’” ¹¹⁰ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹¹¹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹¹² 

Kisah Para Rasul 5:1-11

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ¹¹³  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹¹⁴  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ¹¹⁵  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹¹⁶  the land? 5:4 Before it was sold, ¹¹⁷  did it not ¹¹⁸  belong to you? And when it was sold, was the money ¹¹⁹  not at your disposal? How have you thought up this deed in your heart? ¹²⁰  You have not lied to people ¹²¹  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ¹²²  all who heard about it. 5:6 So the young men came, ¹²³  wrapped him up, ¹²⁴  carried him out, and buried ¹²⁵  him. 5:7 After an interval of about three hours, ¹²⁶  his wife came in, but she did not know ¹²⁷  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ¹²⁸  paid this amount ¹²⁹  for the land?” Sapphira ¹³⁰  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ¹³¹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ¹³²  fear gripped ¹³³  the whole church ¹³⁴  and all who heard about these things.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ¹³⁵  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹³⁶  him.

Saul Begins to Persecute the Church

Now on that day a great ¹³⁷  persecution began ¹³⁸  against the church in Jerusalem, ¹³⁹  and all ¹⁴⁰  except the apostles were forced to scatter throughout the regions ¹⁴¹  of Judea and Samaria.

Titus 1:9-10

1:9 He must hold firmly to the faithful message as it has been taught, ¹⁴²  so that he will be able to give exhortation in such healthy teaching ¹⁴³  and correct those who speak against it.

1:10 For there are many ¹⁴⁴  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁴⁵ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁴⁶ 

Pengkhotbah 2:14-15

2:14 The wise man can see where he is going, ¹⁴⁷  but the fool walks in darkness.

Yet I also realized that the same fate ¹⁴⁸  happens to them both. ¹⁴⁹ 

2:15 So I thought to myself, “The fate of the fool will happen even to me! ¹⁵⁰ 

Then what did I gain by becoming so excessively ¹⁵¹  wise?” ¹⁵² 

So I lamented to myself, ¹⁵³ 

“The benefits of wisdom ¹⁵⁴  are ultimately ¹⁵⁵  meaningless!”

Pengkhotbah 2:1

Futility of Self-Indulgent Pleasure

I thought to myself, ¹⁵⁶ 

2:1 “Come now, ¹⁵⁷  I will try ¹⁵⁸  self-indulgent pleasure ¹⁵⁹  to see ¹⁶⁰  if it is worthwhile.” ¹⁶¹ 

But I found ¹⁶²  that it also is futile. ¹⁶³ 

Yohanes 2:15-16

2:15 So he made a whip of cords ¹⁶⁴  and drove them all out of the temple courts, ¹⁶⁵  with the sheep and the oxen. He scattered the coins of the money changers ¹⁶⁶  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹⁶⁷  my Father’s house a marketplace!” ¹⁶⁸ 

Yudas 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ¹⁶⁹  and because of greed ¹⁷⁰  have abandoned themselves ¹⁷¹  to ¹⁷²  Balaam’s error; hence, ¹⁷³  they will certainly perish ¹⁷⁴  in Korah’s rebellion.

[6:24]  ¹ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[6:24]  ² tn Or “and treat [the other] with contempt.”

[6:24]  ³ tn Grk “God and mammon.”

[6:24]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[6:25]  ⁴ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[19:16]  ⁵ tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:19]  ⁶ sn A quotation from Exod 20:12-16; Deut 5:16-20.

[19:19]  ⁷ sn A quotation from Lev 19:18.

[19:20]  ⁸ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[19:20]  ⁹ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[19:20]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.

[19:21]  ¹⁰ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ¹¹ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[19:22]  ¹² tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[19:23]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:24]  ¹⁴ tn Grk “I say to you.”

[19:24]  ¹⁵ tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[19:24]  ¹⁶ sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

[13:10]  ¹⁷ 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]  ¹⁸ tn Or “plain”; Heb “circle.”

[13:10]  ¹⁹ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ²⁸ 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”).

[7:20]  ²⁹ tn Heb “like this and like this I did.”

[7:21]  ³⁰ tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).

[7:21]  ³¹ tn Heb “shekels.”

[7:2]  ³² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ³³ map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[5:20]  ³⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ³⁵ tn Or “speak.”

[5:21]  ³⁶ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³⁷ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³⁸ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³⁹ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ⁴⁰ tn Grk “sons of Israel.”

[5:21]  ⁴¹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁴² tn The words “before them” are not in the Greek text but are implied.

[5:22]  ⁴³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁴⁴ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁴⁵ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ⁴⁶ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ⁴⁷ tn Or “captain.”

[5:24]  ⁴⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁴⁹ tn Grk “heard these words.”

[5:24]  ⁵⁰ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁵¹ tn The optative verb here expresses confused uncertainty.

[5:25]  ⁵² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁵³ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ⁵⁴ tn Or “captain.”

[5:26]  ⁵⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ⁵⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ⁵⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ⁵⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁵⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁶⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁶¹ tn Or “interrogated,” “asked.”

[4:3]  ⁶² tn The Hebrew particle is obviously asseverative here since a causal connection appears to make little sense.

[4:3]  ⁶³ tn Heb “Plow up your unplowed ground and do not sow among the thorns.” The translation is an attempt to bring out the force of a metaphor. The idea seems to be that they are to plow over the thorns and make the ground ready for the seeds which will produce a new crop where none had been produced before.

[10:23]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:24]  ⁶⁵ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁶⁶ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[10:25]  ⁶⁷ tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[10:25]  ⁶⁸ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

[12:15]  ⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁷⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁷¹ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:21]  ⁷² sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:29]  ⁷³ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ⁷⁴ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ⁷⁵ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:30]  ⁷⁶ tn Grk “seek.”

[14:16]  ⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ⁷⁸ tn Or “dinner.”

[14:16]  ⁷⁹ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ⁸⁰ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ⁸¹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ⁸² tn Or “dinner.”

[14:17]  ⁸³ tn See the note on the word “slave” in 7:2.

[14:18]  ⁸⁴ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁸⁵ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁸⁶ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁸⁷ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ⁸⁸ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ⁸⁹ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ⁹⁰ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ⁹¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁹² sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[14:21]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ⁹⁴ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ⁹⁵ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁹⁶ tn Or “town.”

[14:21]  ⁹⁷ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁹⁸ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:22]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ¹⁰⁰ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[14:23]  ¹⁰¹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ¹⁰² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ¹⁰³ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ¹⁰⁴ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ¹⁰⁵ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ¹⁰⁶ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ¹⁰⁷ sn So that my house will be filled. God will bless many people.

[14:24]  ¹⁰⁸ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ¹⁰⁹ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ¹¹⁰ tn Or “dinner.”

[21:34]  ¹¹¹ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹¹² sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[5:2]  ¹¹³ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ¹¹⁴ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹¹⁵ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹¹⁶ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ¹¹⁷ tn Grk “Remaining to you.”

[5:4]  ¹¹⁸ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹¹⁹ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹²⁰ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹²¹ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ¹²² tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ¹²³ tn Or “arose.”

[5:6]  ¹²⁴ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ¹²⁵ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ¹²⁶ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ¹²⁷ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ¹²⁸ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ¹²⁹ tn Grk “so much,” “as much as this.”

[5:8]  ¹³⁰ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ¹³¹ tn Grk “And at once.” 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.

[5:11]  ¹³² tn Grk “And great.” 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.

[5:11]  ¹³³ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ¹³⁴ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[8:18]  ¹³⁵ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:1]  ¹³⁶ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹³⁷ tn Or “severe.”

[8:1]  ¹³⁸ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁴⁰ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁴¹ tn Or “countryside.”

[1:9]  ¹⁴² tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ¹⁴³ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ¹⁴⁴ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁴⁵ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:2]  ¹⁴⁶ tn Grk “before eternal ages.”

[2:14]  ¹⁴⁷ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ¹⁴⁸ sn The common fate to which Qoheleth refers is death.

[2:14]  ¹⁴⁹ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[2:15]  ¹⁵⁰ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ¹⁵¹ tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ¹⁵² tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ¹⁵³ tn Heb “So I said in my heart.”

[2:15]  ¹⁵⁴ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ¹⁵⁵ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:1]  ¹⁵⁶ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

[2:1]  ¹⁵⁷ tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

[2:1]  ¹⁵⁸ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

[2:1]  ¹⁵⁹ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

[2:1]  sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

[2:1]  ¹⁶⁰ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

[2:1]  ¹⁶¹ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

[2:1]  ¹⁶² tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

[2:1]  ¹⁶³ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

[2:15]  ¹⁶⁴ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹⁶⁵ tn Grk “the temple.”

[2:15]  ¹⁶⁶ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ¹⁶⁷ tn Or (perhaps) “Stop making.”

[2:16]  ¹⁶⁸ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[1:11]  ¹⁶⁹ tn Or “they have gone the way of Cain.”

[1:11]  ¹⁷⁰ tn Grk “for wages.”

[1:11]  ¹⁷¹ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹⁷² tn Or “in.”

[1:11]  ¹⁷³ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹⁷⁴ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).