Wahyu 1:10

1:10 I was in the Spirit ¹  on the Lord’s Day ²  when ³  I heard behind me a loud voice like a trumpet,

Wahyu 4:2

4:2 Immediately I was in the Spirit, ⁴  and ⁵  a throne was standing ⁶  in heaven with someone seated on it!

Wahyu 17:3

17:3 So ⁷  he carried me away in the Spirit ⁸  to a wilderness, ⁹  and there ¹⁰  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ¹¹  one of the seven angels who had the seven bowls came and spoke to me. ¹²  “Come,” he said, “I will show you the condemnation and punishment ¹³  of the great prostitute who sits on many waters,

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ¹⁴  was proconsul ¹⁵  of Achaia, ¹⁶  the Jews attacked Paul together ¹⁷  and brought him before the judgment seat, ¹⁸ 

Kisah Para Rasul 18:2

18:2 There he ¹⁹  found ²⁰  a Jew named Aquila, ²¹  a native of Pontus, ²²  who had recently come from Italy with his wife Priscilla, because Claudius ²³  had ordered all the Jews to depart from ²⁴  Rome. ²⁵  Paul approached ²⁶  them,

Kisah Para Rasul 2:16

2:16 But this is what was spoken about through the prophet Joel: ²⁷ 

Yehezkiel 3:14

3:14 A wind lifted me up and carried me away. I went bitterly, ²⁸  my spirit full of fury, and the hand of the Lord rested powerfully ²⁹  on me.

Yehezkiel 8:3

8:3 He stretched out the form ³⁰  of a hand and grabbed me by a lock of hair on my head. Then a wind ³¹  lifted me up between the earth and sky and brought me to Jerusalem ³²  by means of divine visions, to the door of the inner gate which faces north where the statue ³³  which provokes to jealousy was located.

Yehezkiel 11:1

The Fall of Jerusalem

11:1 A wind ³⁴  lifted me up and brought me to the east gate of the Lord’s temple that faces the east. There, at the entrance of the gate, I noticed twenty-five men. Among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, officials of the people. ³⁵ 

Yehezkiel 11:24

11:24 Then a wind ³⁶  lifted me up and carried me to the exiles in Babylonia, ³⁷  in the vision given to me by the Spirit of God.

Then the vision I had seen went up from me.

Yehezkiel 40:1-3

Vision of the New Temple

40:1 In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city ³⁸  was struck down, on this very day, ³⁹  the hand ⁴⁰  of the Lord was on me, and he brought me there. ⁴¹  40:2 By means of divine visions ⁴²  he brought me to the land of Israel and placed me on a very high mountain, ⁴³  and on it was a structure like a city, to the south. 40:3 When he brought me there, I saw ⁴⁴  a man whose appearance was like bronze, with a linen cord and a measuring stick in his hand. He was standing in the gateway.

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁴⁵  went on his way rejoicing. ⁴⁶ 

Kisah Para Rasul 8:2

8:2 Some ⁴⁷  devout men buried Stephen and made loud lamentation ⁴⁸  over him. ⁴⁹ 

Kolose 1:2-4

1:2 to the saints, the faithful ⁵⁰  brothers and sisters ⁵¹  in Christ, at Colossae. Grace and peace to you ⁵²  from God our Father! ⁵³ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁵⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁵⁵  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[1:10]  ¹ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ² tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ³ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[4:2]  ⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ⁵ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ⁶ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[17:3]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ⁹ tn Or “desert.”

[17:3]  ¹⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:1]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ¹³ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[18:12]  ¹⁴ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ¹⁵ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ¹⁶ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ¹⁷ tn Grk “with one accord.”

[18:12]  ¹⁸ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:2]  ¹⁹ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ²⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²¹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ²² sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²³ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ²⁴ tn Or “to leave.”

[18:2]  ²⁵ map For location see JP4 A1.

[18:2]  ²⁶ tn Or “went to.”

[2:16]  ²⁷ 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.

[3:14]  ²⁸ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ²⁹ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[3:14]  sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[8:3]  ³⁰ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  ³¹ tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  ³² map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  ³³ tn Or “image.”

[11:1]  ³⁴ tn Or “spirit.” See note on “wind” in 2:2.

[11:1]  ³⁵ sn The phrase officials of the people occurs in Neh 11:1; 1 Chr 21:2; 2 Chr 24:23.

[11:24]  ³⁶ tn Or “spirit.” See note on “wind” in 2:2.

[11:24]  ³⁷ tn Heb “to Chaldea.”

[40:1]  ³⁸ sn That is, Jerusalem.

[40:1]  ³⁹ tn April 19, 573 b.c.

[40:1]  ⁴⁰ tn Or “power.”

[40:1]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[40:1]  ⁴¹ sn That is, to the land of Israel (see v. 2).

[40:2]  ⁴² tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).

[40:2]  ⁴³ tn The reference to a very high mountain is harmonious with Isa 2:2.

[40:3]  ⁴⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[8:39]  ⁴⁵ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁴⁶ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:2]  ⁴⁷ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁴⁸ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁴⁹ tn Or “mourned greatly for him.”

[1:2]  ⁵⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵² tn Or “Grace to you and peace.”

[1:2]  ⁵³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁵⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁵⁵ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).