(1.00) | (Act 2:11) | 1 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism. |
(1.00) | (Luk 12:4) | 2 sn Judaism had a similar exhortation in 4 Macc 13:14-15. |
(1.00) | (Exo 32:19) | 2 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47. |
(1.00) | (Exo 12:4) | 1 sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88). |
(0.87) | (Exo 12:36) | 4 sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69. |
(0.75) | (Act 13:5) | 3 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism. |
(0.75) | (Act 8:34) | 3 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah. |
(0.75) | (Act 8:27) | 8 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10. |
(0.75) | (Act 4:5) | 2 sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus. |
(0.75) | (Luk 18:21) | 4 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands. |
(0.75) | (Luk 15:21) | 2 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence. |
(0.75) | (Mar 10:20) | 4 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands. |
(0.75) | (Mat 20:30) | 4 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]). |
(0.62) | (Luk 22:69) | 3 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
(0.62) | (Luk 11:1) | 5 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well. |
(0.62) | (Luk 10:3) | 3 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). The imagery of lambs surrounded by wolves suggests violence, and may hint at coming persecution of disciples. |
(0.62) | (Luk 1:32) | 3 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name. |
(0.62) | (Mar 14:62) | 2 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
(0.62) | (Mat 26:64) | 2 sn The expression the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name. |
(0.53) | (Act 9:2) | 2 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15). |