5.2 For the Sheep Gate, see Nehemiah 3.1. The pool is evidently a swimming pool. The better-known form for the n^e Beth- zatha is Bethesda.
5.;3-4 The bracketed words are missing from many manuscripts and are deleted by many editors and translators; but without context the reply of the paralytic to Jesus is incomprehensible.
5.41 I have translated doxa as "glory" because that is its regular meaning in the New Testament. But in Classical Greek doxa also means "opinion," and it goes with the verb dokeo, "^^Ж," "suppose," which appears in this very passage: "because you think they have life everlasting" |verse 39 just above; so also verse 45 below). So verse 41 could also read either "I do not derive my opinion from men" or "I do not accept the opinion of men." Contrast verse 42, "I know" (egnoka). Then in verse 44 the opinion, not glory, which men take from each other is contrasted with the true thought which comes from God alone. See 12.43 and note.
6.26 "signs." The word is semeia, sometimes translated "miracles" or "portents."
6.66 "because of this." Or "from this time on," but then "thenceforth" would be repetitious.
6.70 "an enemy." The Greek is diabolos: "a devil"? I prefer "an enemy" or "my enemy."
7.53-8.11 The material here enclosed insquare brackets is missing entirely from some manuscripts, and placed elsewhere in others. Most modem editors and commentators reject it as spurious.
8.28 "when you raise theson of man aloft." The allusion is probably to his crucifixion, but may also hint at his ultimate exaltation.
8.45 "and so is his father." Or "and the father of it |that is, the lie, or falsehood)."
10.24 "agitating our spirits." Or "keeping us in suspense."
11.19 "Jews." in the context, this plainly means "the people of Jerusalem." See the note on 4.9.
11.33 "raged at his own spirit." Very difficult. The word embrima- omai seems to mean, originally, "be angry with" (Mark 14.5) or "enjoin sternly" (Matthew 9.30; Mark 1.43). Here the object of the verb is plainly his own spirit; the idiom in verse 38 below shows inward disturbance. I had thought at first that the meaning would be that Jesus was angry with himself, and the words could easily bear that meaning. And he had been told twice that he has failed his friend. But self-reproach is not to the point; self-incitement is. I take it that not in anger but something close to it, furious urgency, Jesus is nerving himself to
an extraordinary act. "Sternly enjoined" is not strong enough; therefore, "raged at."
12.11 "going away." That is, leaving the flock, deserting, defecting.
12.34 "remains." That is, here or with us.
"must be lifted aloft." That is, taken away from us. See also 8.28.
12.43 "glory of God." The word doxa, used here twice, can mean both "opinion" and "glory." See the note on 5.41.
13.2 "betray bim " This I take tobe the meaning ofthe Greek, rather than "the devil had already put it into the heart of Judas . . . to betray bim "
"I am 1." Or, simply, "I am."
15.27 "Do you also bear witness." Or "You also are my witnesses."
16.2 "will be thought to be doing a service to God." Or "will think he is doing a service to God."
17.15 "evil." Or "the evil one."
"Jews." That is, the people of Jerusalem, see the notes on 4.9 and 11.19.
ACTS
6.1 "Hellenists." These would be Greek or Greek-speaking Jews, not Hebrews but convened to Judaism or descended from such converts, and now converted to Christianity. They are to be sharply distinguished from the Gentiles, who do not accept Judaism.
7.2-53 This is aU a continuous speech of Stephen's.
7.60 "he fell asleep." That is, he died; but the choice of this expression for a death in such violent ciic^nstances is surely deliberate.
8.3^^8 "baptized? ... So he ordered." Omitting the suspect verse 37, which reads: "Philip said to bim- If you believe with all your heart, it is permitted. He answered and said: I believe that Jesus Christ is the son of God." Even here there are variations.
9.36 "which translated means Dorcas." Dorcas means "gazelle."
12.17 "James." The reference is to James the brother of Jesus Christ. See Galatians 1.19.
"Saul, who is also Paul." After this point, "Paul" is regularly used in Acts, as elsewhere.
14.19 "from Antioch and Iconium." The Antioch meant here is the city in Pisidia previously visited by Paul, not the great city in Syria.
15.14 "Simon," Properly, "Symeon." The reference is to Saint Peter.
15.33-35 "sent them ... But Paul." Omitting verse34, which is doubtful and uncertain.
16.6 "Asia." This signifies, not the whole continent or even the whole of what we call Asia Minor, but the Roman province of Asia.
"We." This first person plural, which comes in so abruptly, will reappear from time to time in Acts, ostensibly indicating that the author himself was present during some of Paul's travels.
17.19 "Areopagus." "The Hill of Ares" in Athens, and the court or council located on top of it.
19.9 "Way of God." The Greek has simply "the Way."
19.31 "Asiarchs." This apparently means members of the governing council of the Province of Asia.
20.28 "guardians." Or "bishops" (episkopoj).
23.8 "and neither angel nor spirit." The probability is that the Sad- ducees disbelieved in resurrection either as (in the form of) angel or as spirit.
25.13 "King Agrippa and Bernice." This is Herod Agrippa II, son of the Herod whose death is recorded in 12.23. Bernice (it should really be Berenicel was his sister, also his mistress.
25.25 The terms "Augustus," "our master" (26), and "Caesar" (11,
21) all refer to the Emperor Nero. 28.2^^0 "listen ... He remained." Omitting verse 29, which reads: 'When he said this, the Jews went away with much discussion ^ong themselves."
ROMANS
2.12 "outside the law." Paul here continues the contrast of Greeks, or Gentiles (outside the law), and Jews (inside the law).
9.16 'But that is not a matter of wish or effort but ofGod's mercy." LiteraUy: 'But that does not belong to him who wishes or him who runs, but to God, who has mercy."
10.14 "preach." Literally: "^mounce," "proclaim."
12.6-8 'We have . . . graciousness." The original is one long sentence which has no main verb or any independent clause at all. The translator has to fabricate some structure.
1.12 2.14
15.11
"Al nations, praise the Lord." The word ethne, usually translated as "Gentiles," here seems to indicate all the nations of the world.
1 CORINTHIANS
"Christ is partitioned!" Or "Is Christ partitioned?" "sensual." The sensual man is contrasted to the spiritual, as being alive, but animated by the ^^Wy psyche rather than the un^^Uy pneumuma, which is the word used for the Holy Spirit. 7.25 "^^arried." The word is parthenoi, generally used of girls, but what foUows is obviously directed to the u^narried of both sexes.
10.11 "end of the world." Or "the ends of the ages."