Judges 16:1-31 
Context16:1 Samson went to Gaza. There he saw a prostitute and went in to have sex with her. 1 16:2 The Gazites were told, 2 “Samson has come here!” So they surrounded the town 3 and hid all night at the city gate, waiting for him to leave. 4 They relaxed 5 all night, thinking, 6 “He will not leave 7 until morning comes; 8 then we will kill him!” 16:3 Samson spent half the night with the prostitute; then he got up in the middle of the night and left. 9 He grabbed the doors of the city gate, as well as the two posts, and pulled them right off, bar and all. 10 He put them on his shoulders and carried them up to the top of a hill east of Hebron. 11
16:4 After this Samson fell in love with a woman named Delilah, who lived in the Sorek Valley. 16:5 The rulers of the Philistines went up to visit her and said to her, “Trick him! Find out what makes him so strong and how we can subdue him and humiliate 12 him. Each one of us will give you eleven hundred silver pieces.”
16:6 So Delilah said to Samson, “Tell me what makes you so strong and how you can be subdued and humiliated.” 13 16:7 Samson said to her, “If they tie me up with seven fresh 14 bowstrings 15 that have not been dried, I will become weak and be just like any other man.” 16:8 So the rulers of the Philistines brought her seven fresh bowstrings which had not been dried and they tied him up with them. 16:9 They hid 16 in the bedroom and then she said to him, “The Philistines are here, 17 Samson!” He snapped the bowstrings as easily as a thread of yarn snaps when it is put close to fire. 18 The secret of his strength was not discovered. 19
16:10 Delilah said to Samson, “Look, you deceived 20 me and told me lies! Now tell me how you can be subdued.” 16:11 He said to her, “If they tie me tightly with brand new ropes that have never been used, 21 I will become weak and be just like any other man.” 16:12 So Delilah took new ropes and tied him with them and said to him, “The Philistines are here, 22 Samson!” (The Philistines were hiding in the bedroom.) 23 But he tore the ropes 24 from his arms as if they were a piece of thread.
16:13 Delilah said to Samson, “Up to now you have deceived me and told me lies. Tell me how you can be subdued.” He said to her, “If you weave the seven braids of my hair 25 into the fabric on the loom 26 and secure it with the pin, I will become weak and be like any other man.” 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom, fastened it with the pin, and said to him, “The Philistines are here, 27 Samson!” 28 He woke up 29 and tore away the pin of the loom and the fabric.
16:15 She said to him, “How can you say, ‘I love you,’ when you will not share your secret with me? 30 Three times you have deceived me and have not told me what makes you so strong.” 16:16 She nagged him 31 every day and pressured him until he was sick to death of it. 32 16:17 Finally he told her his secret. 33 He said to her, “My hair has never been cut, 34 for I have been dedicated to God 35 from the time I was conceived. 36 If my head 37 were shaved, my strength would leave me; I would become weak, and be just like all other men.” 16:18 When Delilah saw that he had told her his secret, 38 she sent for 39 the rulers of the Philistines, saying, “Come up here again, for he has told me 40 his secret.” 41 So the rulers of the Philistines went up to visit her, bringing the silver in their hands. 16:19 She made him go to sleep on her lap 42 and then called a man in to shave off 43 the seven braids of his hair. 44 She made him vulnerable 45 and his strength left him. 16:20 She said, “The Philistines are here, 46 Samson!” He woke up 47 and thought, 48 “I will do as I did before 49 and shake myself free.” But he did not realize that the Lord had left him. 16:21 The Philistines captured him and gouged out his eyes. They brought him down to Gaza and bound him in bronze chains. He became a grinder in the prison. 16:22 His hair 50 began to grow back after it had been shaved off.
16:23 The rulers of the Philistines gathered to offer a great sacrifice to Dagon their god and to celebrate. They said, “Our god has handed Samson, our enemy, over to us.” 16:24 When the people saw him, 51 they praised their god, saying, “Our god has handed our enemy over to us, the one who ruined our land and killed so many of us!” 52
16:25 When they really started celebrating, 53 they said, “Call for Samson so he can entertain us!” So they summoned Samson from the prison and he entertained them. 54 They made him stand between two pillars. 16:26 Samson said to the young man who held his hand, “Position me so I can touch the pillars that support the temple. 55 Then I can lean on them.” 16:27 Now the temple 56 was filled with men and women, and all the rulers of the Philistines were there. There were three thousand men and women on the roof watching Samson entertain. 16:28 Samson called to the Lord, “O Master, Lord, 57 remember me! Strengthen me just one more time, O God, so I can get swift revenge 58 against the Philistines for my two eyes!” 16:29 Samson took hold of the two middle pillars that supported the temple 59 and he leaned against them, with his right hand on one and his left hand on the other. 16:30 Samson said, “Let me die with the Philistines!” He pushed hard 60 and the temple collapsed on the rulers and all the people in it. He killed many more people in his death than he had killed during his life. 61 16:31 His brothers and all his family 62 went down and brought him back. 63 They buried him between Zorah and Eshtaol in the tomb of Manoah his father. He had led 64 Israel for twenty years.
Acts 20:1-38
Context20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 65 them and saying farewell, 66 he left to go to Macedonia. 67 20:2 After he had gone through those regions 68 and spoken many words of encouragement 69 to the believers there, 70 he came to Greece, 71 20:3 where he stayed 72 for three months. Because the Jews had made 73 a plot 74 against him as he was intending 75 to sail 76 for Syria, he decided 77 to return through Macedonia. 78 20:4 Paul 79 was accompanied by Sopater son of Pyrrhus from Berea, 80 Aristarchus and Secundus from Thessalonica, 81 Gaius 82 from Derbe, 83 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 84 20:5 These had gone on ahead 85 and were waiting for us in Troas. 86 20:6 We 87 sailed away from Philippi 88 after the days of Unleavened Bread, 89 and within five days 90 we came to the others 91 in Troas, 92 where we stayed for seven days. 20:7 On the first day 93 of the week, when we met 94 to break bread, Paul began to speak 95 to the people, and because he intended 96 to leave the next day, he extended 97 his message until midnight. 20:8 (Now there were many lamps 98 in the upstairs room where we were meeting.) 99 20:9 A young man named Eutychus, who was sitting in the window, 100 was sinking 101 into a deep sleep while Paul continued to speak 102 for a long time. Fast asleep, 103 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 104 threw himself 105 on the young man, 106 put his arms around him, 107 and said, “Do not be distressed, for he is still alive!” 108 20:11 Then Paul 109 went back upstairs, 110 and after he had broken bread and eaten, he talked with them 111 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 112 comforted.
20:13 We went on ahead 113 to the ship and put out to sea 114 for Assos, 115 intending 116 to take Paul aboard there, for he had arranged it this way. 117 He 118 himself was intending 119 to go there by land. 120 20:14 When he met us in Assos, 121 we took him aboard 122 and went to Mitylene. 123 20:15 We set sail 124 from there, and on the following day we arrived off Chios. 125 The next day we approached 126 Samos, 127 and the day after that we arrived at Miletus. 128 20:16 For Paul had decided to sail past Ephesus 129 so as not to spend time 130 in the province of Asia, 131 for he was hurrying 132 to arrive in Jerusalem, 133 if possible, 134 by the day of Pentecost. 20:17 From Miletus 135 he sent a message 136 to Ephesus, telling the elders of the church to come to him. 137
20:18 When they arrived, he said to them, “You yourselves know how I lived 138 the whole time I was with you, from the first day I set foot 139 in the province of Asia, 140 20:19 serving the Lord with all humility 141 and with tears, and with the trials that happened to me because of the plots 142 of the Jews. 20:20 You know that I did not hold back from proclaiming 143 to you anything that would be helpful, 144 and from teaching you publicly 145 and from house to house, 20:21 testifying 146 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 147 20:22 And now, 148 compelled 149 by the Spirit, I am going to Jerusalem 150 without knowing what will happen to me there, 151 20:23 except 152 that the Holy Spirit warns 153 me in town after town 154 that 155 imprisonment 156 and persecutions 157 are waiting for me. 20:24 But I do not consider my life 158 worth anything 159 to myself, so that 160 I may finish my task 161 and the ministry that I received from the Lord Jesus, to testify to the good news 162 of God’s grace.
20:25 “And now 163 I know that none 164 of you among whom I went around proclaiming the kingdom 165 will see me 166 again. 20:26 Therefore I declare 167 to you today that I am innocent 168 of the blood of you all. 169 20:27 For I did not hold back from 170 announcing 171 to you the whole purpose 172 of God. 20:28 Watch out for 173 yourselves and for all the flock of which 174 the Holy Spirit has made you overseers, 175 to shepherd the church of God 176 that he obtained 177 with the blood of his own Son. 178 20:29 I know that after I am gone 179 fierce wolves 180 will come in among you, not sparing the flock. 20:30 Even from among your own group 181 men 182 will arise, teaching perversions of the truth 183 to draw the disciples away after them. 20:31 Therefore be alert, 184 remembering that night and day for three years I did not stop warning 185 each one of you with tears. 20:32 And now I entrust 186 you to God and to the message 187 of his grace. This message 188 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 189 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 190 provided for my needs and the needs of those who were with me. 20:35 By all these things, 191 I have shown you that by working in this way we must help 192 the weak, 193 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 194
20:36 When 195 he had said these things, he knelt down 196 with them all and prayed. 20:37 They all began to weep loudly, 197 and hugged 198 Paul and kissed him, 199 20:38 especially saddened 200 by what 201 he had said, that they were not going to see him 202 again. Then they accompanied 203 him to the ship.
Jeremiah 29:1-32
Context29:1 The prophet Jeremiah sent a letter to the exiles Nebuchadnezzar had carried off from Jerusalem 204 to Babylon. It was addressed to the elders who were left among the exiles, to the priests, to the prophets, and to all the other people who were exiled in Babylon. 205 29:2 He sent it after King Jeconiah, the queen mother, the palace officials, 206 the leaders of Judah and Jerusalem, the craftsmen, and the metal workers had been exiled from Jerusalem. 207 29:3 He sent it with Elasah son of Shaphan 208 and Gemariah son of Hilkiah. 209 King Zedekiah of Judah had sent these men to Babylon to King Nebuchadnezzar of Babylon. 210 The letter said:
29:4 “The Lord God of Israel who rules over all 211 says to all those he sent 212 into exile to Babylon from Jerusalem, 213 29:5 ‘Build houses and settle down. Plant gardens and eat what they produce. 29:6 Marry and have sons and daughters. Find wives for your sons and allow your daughters get married so that they too can have sons and daughters. Grow in number; do not dwindle away. 29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’
29:8 “For the Lord God of Israel who rules over all 214 says, ‘Do not let the prophets or those among you who claim to be able to predict the future by divination 215 deceive you. And do not pay any attention to the dreams that you are encouraging them to dream. 29:9 They are prophesying lies to you and claiming my authority to do so. 216 But I did not send them. I, the Lord, affirm it!’ 217
29:10 “For the Lord says, ‘Only when the seventy years of Babylonian rule 218 are over will I again take up consideration for you. 219 Then I will fulfill my gracious promise to you and restore 220 you to your homeland. 221 29:11 For I know what I have planned for you,’ says the Lord. 222 ‘I have plans to prosper you, not to harm you. I have plans to give you 223 a future filled with hope. 224 29:12 When you call out to me and come to me in prayer, 225 I will hear your prayers. 226 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 227 29:14 I will make myself available to you,’ 228 says the Lord. 229 ‘Then I will reverse your plight 230 and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. 231 ‘I will bring you back to the place from which I exiled you.’
29:15 “You say, ‘The Lord has raised up prophets of good news 232 for us here in Babylon.’ 29:16 But just listen to what the Lord has to say about 233 the king who occupies David’s throne and all your fellow countrymen who are still living in this city of Jerusalem 234 and were not carried off into exile with you. 29:17 The Lord who rules over all 235 says, ‘I will bring war, 236 starvation, and disease on them. I will treat them like figs that are so rotten 237 they cannot be eaten. 29:18 I will chase after them with war, 238 starvation, and disease. I will make all the kingdoms of the earth horrified at what happens to them. I will make them examples of those who are cursed, objects of horror, hissing scorn, and ridicule among all the nations where I exile them. 29:19 For they have not paid attention to what I said to them through my servants the prophets whom I sent to them over and over again,’ 239 says the Lord. 240 ‘And you exiles 241 have not paid any attention to them either,’ says the Lord. 242 29:20 ‘So pay attention to what I, the Lord, have said, 243 all you exiles whom I have sent to Babylon from Jerusalem.’
29:21 “The Lord God of Israel who rules over all 244 also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. 245 ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes. 29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” 246 29:23 This will happen to them because they have done what is shameful 247 in Israel. They have committed adultery with their neighbors’ wives and have spoken lies while claiming my authority. 248 They have spoken words that I did not command them to speak. I know what they have done. I have been a witness to it,’ says the Lord.” 249
29:24 The Lord told Jeremiah, “Tell 250 Shemaiah the Nehelamite 251 29:25 that the Lord God of Israel who rules over all 252 has a message for him. 253 Tell him, 254 ‘On your own initiative 255 you sent a letter 256 to the priest Zephaniah son of Maaseiah 257 and to all the other priests and to all the people in Jerusalem. 258 In your letter you said to Zephaniah, 259 29:26 “The Lord has made you priest in place of Jehoiada. 260 He has put you in charge in the Lord’s temple of controlling 261 any lunatic 262 who pretends to be a prophet. 263 And it is your duty to put any such person in the stocks 264 with an iron collar around his neck. 265 29:27 You should have reprimanded Jeremiah from Anathoth who is pretending to be a prophet among you! 266 29:28 For he has even sent a message to us here in Babylon. He wrote and told us, 267 “You will be there a long time. Build houses and settle down. Plant gardens and eat what they produce.”’” 268
29:29 Zephaniah the priest read that letter to the prophet Jeremiah. 269 29:30 Then the Lord spoke to Jeremiah. 29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. 270 29:32 Because he has done this,” 271 the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” 272
Mark 15:1-47
Context15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 273 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 274 15:2 So 275 Pilate asked him, “Are you the king 276 of the Jews?” He replied, 277 “You say so.” 278 15:3 Then 279 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 280 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 281 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 282 15:9 So Pilate asked them, 283 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 284 15:11 But the chief priests stirred up the crowd to have him release 285 Barabbas instead. 15:12 So Pilate spoke to them again, 286 “Then what do you want me to do 287 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 288 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 289 after he had Jesus flogged, 290 he handed him over 291 to be crucified.
15:16 So 292 the soldiers led him into the palace (that is, the governor’s residence) 293 and called together the whole cohort. 294 15:17 They put a purple cloak 295 on him and after braiding 296 a crown of thorns, 297 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 298 15:19 Again and again 299 they struck him on the head with a staff 300 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 301 him, they stripped him of the purple cloak and put his own clothes back on him. Then 302 they led him away to crucify him. 303
15:21 The soldiers 304 forced 305 a passerby to carry his cross, 306 Simon of Cyrene, who was coming in from the country 307 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 308 to a place called Golgotha 309 (which is translated, “Place of the Skull”). 310 15:23 They offered him wine mixed with myrrh, 311 but he did not take it. 15:24 Then 312 they crucified 313 him and divided his clothes, throwing dice 314 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 315 when they crucified him. 15:26 The inscription 316 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 317 15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” 318 15:31 In the same way even the chief priests – together with the experts in the law 319 – were mocking him among themselves: 320 “He saved others, but he cannot save himself! 15:32 Let the Christ, 321 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 322
15:33 Now 323 when it was noon, 324 darkness came over the whole land 325 until three in the afternoon. 326 15:34 Around three o’clock 327 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 328 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 329 15:36 Then someone ran, filled a sponge with sour wine, 330 put it on a stick, 331 and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain 332 was torn in two, from top to bottom. 15:39 Now when the centurion, 333 who stood in front of him, saw how he died, 334 he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 335 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 336 Many other women who had come up with him to Jerusalem 337 were there too.
15:42 Now 338 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 339 15:43 Joseph of Arimathea, a highly regarded member of the council, 340 who was himself looking forward to 341 the kingdom of God, 342 went boldly to Pilate and asked for the body of Jesus. 343 15:44 Pilate was surprised that he was already dead. He 344 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 345 was informed by the centurion, 346 he gave the body to Joseph. 15:46 After Joseph 347 bought a linen cloth 348 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 349 Then 350 he rolled a stone across the entrance 351 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 352 was placed.
1 tn Heb “and he went in to her.” The idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations.
2 tc Heb “To the Gazites, saying.” A verb is missing from the MT; some ancient Greek witnesses add “it was reported.”
3 tn Heb “And they surrounded.” The rest of the verse suggests that “the town” is the object, not “the house.” Though the Gazites knew Samson was in the town, apparently they did not know exactly where he had gone. Otherwise, they would could have just gone into or surrounded the house and would not have needed to post guards at the city gate.
4 tn Heb “and they lay in wait for him all night in the city gate.”
5 tn Heb “were silent.”
6 tn Heb “saying.”
7 tn The words “He will not leave” are supplied in the translation for clarification.
8 tn Heb “until the light of the morning.”
9 tn Heb “And Samson lay until the middle of the night and arose in the middle of the night.”
10 tn Heb “with the bar.”
11 tn Heb “which is upon the face of Hebron.”
12 tn Heb “subdue him in order to humiliate him.”
13 tn Heb “how you can be subdued in order to be humiliated.”
14 tn Or “moist.”
15 tn The word refers to a bowstring, probably made from animal tendons. See Ps 11:2; Job 30:11.
16 tn Heb “And the ones lying in wait were sitting for her.” The grammatically singular form וְהָאֹרֵב (vÿha’orev) is collective here, referring to the rulers as a group (so also in v. 16).
17 tn Heb “are upon you.”
18 tn Heb “when it smells fire.”
19 tn Heb “His strength was not known.”
20 tn See Gen 31:7; Exod 8:29 [8:25 HT]; Job 13:9; Isa 44:20; Jer 9:4 for other uses of this Hebrew word (II תָּלַל, talal), which also occurs in v. 13.
21 tn Heb “with which no work has been done.”
22 tn Heb “are upon you.”
23 tn Heb “And the ones lying in wait were sitting in the bedroom.”
24 tn Heb “them”; the referent (the ropes) has been specified in the translation for clarity.
25 tn Heb “head” (also in the following verse). By metonymy the head is mentioned in the Hebrew text in place of the hair on it.
26 tn Heb “with the web.” For a discussion of how Delilah did this, see C. F. Burney, Judges, 381, and G. F. Moore, Judges (ICC), 353-54.
27 tn Heb “are upon you.”
28 tc The MT of vv. 13b-14a reads simply, “He said to her, ‘If you weave the seven braids of my head with the web.’ And she fastened with the pin and said to him.” The additional words in the translation, “and secure it with the pin, I will become weak and be like any other man.’ 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom,” which without doubt represent the original text, are supplied from the ancient Greek version. (In both vv. 13b and 14a the Greek version has “to the wall” after “with the pin,” but this is an interpretive addition that reflects a misunderstanding of ancient weaving equipment. See G. F. Moore, Judges [ICC], 353-54.) The Hebrew textual tradition was accidentally shortened during the copying process. A scribe’s eye jumped from the first instance of “with the web” to the second, causing him to leave out inadvertently the intervening words.
29 tn The Hebrew adds, “from his sleep.” This has not been included in the translation for stylistic reasons.
30 tn Heb “when your heart is not with me.”
31 tn Heb “forced him with her words.”
32 tn Heb “and his spirit was short [i.e., impatient] to the point of death.”
33 tn Heb “all his heart.”
34 tn Heb “a razor has not come upon my head.”
35 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).
36 tn Heb “from the womb of my mother.”
37 tn Heb “I.” The referent has been made more specific in the translation (“my head”).
38 tn Heb “all his heart.”
39 tn Heb “she sent and summoned.”
40 tc The translation follows the Qere, לִי (li, “to me”) rather than the Kethib, לָהּ (lah, “to her”).
41 tn Heb “all his heart.”
42 tn Heb “on her knees.” The expression is probably euphemistic for sexual intercourse. See HALOT 160-61 s.v. בֶּרֶךְ.
43 tn Heb “she called for a man and she shaved off.” The point seems to be that Delilah acted through the instrumentality of the man. See J. A. Soggin, Judges (OTL), 254.
44 tn Heb “head.” By metonymy the hair of his head is meant.
45 tn Heb “She began to humiliate him.” Rather than referring to some specific insulting action on Delilah’s part after Samson’s hair was shaved off, this statement probably means that she, through the devious actions just described, began the process of Samson’s humiliation which culminates in the following verses.
46 tn Heb “are upon you.”
47 tn The Hebrew adds, “from his sleep.” This has not been included in the translation for stylistic reasons.
48 tn Heb “and said.”
49 tn Heb “I will go out as before.”
50 tn Heb “the hair of his head.”
51 tn Most interpret this as a reference to Samson, but this seems premature, since v. 25 suggests he was not yet standing before them. Consequently some prefer to see this statement as displaced and move it to v. 25 (see C. F. Burney, Judges, 387). It seems more likely that the pronoun refers to an image of Dagon.
52 tn Heb “multiplied our dead.”
53 tn Heb “When their heart was good.”
54 tn Heb “before them.”
55 tn Heb “the pillars upon which the house is founded.”
56 tn Heb “house.”
57 tn The Hebrew has אֲדֹנָי יֱהֹוִה (’adonay yehovih, “Lord Yahweh”).
58 tn Heb “so I can get revenge with one act of vengeance.”
59 tn Heb “the pillars upon which the house was founded.”
60 tn Heb “he stretched out with strength.”
61 tn Heb “And the ones whom he killed in his death were many more than he killed in his life.”
62 tn Heb “and all the house of his father.”
63 tn Heb “and lifted him up and brought up.”
64 tn Traditionally, “judged.”
65 tn Or “exhorting.”
66 tn Or “and taking leave of them.”
67 sn Macedonia was the Roman province of Macedonia in Greece.
68 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
69 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
70 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
71 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
72 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
73 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
74 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
75 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
76 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
77 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
78 sn Macedonia was the Roman province of Macedonia in Greece.
79 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
80 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
81 tn Grk “of the Thessalonians.”
map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
82 tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
83 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2.
84 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
85 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
86 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
87 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
88 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
89 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
90 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
91 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
92 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
93 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
94 tn Or “assembled.”
95 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
96 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
97 tn Or “prolonged.”
98 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
99 sn This is best taken as a parenthetical note by the author.
100 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
101 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
102 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
103 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
104 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
105 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
106 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
107 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
108 tn Grk “for his life is in him” (an idiom).
109 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
110 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
111 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
112 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
113 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
114 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
115 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
116 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
117 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
118 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
119 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
120 tn Or “there on foot.”
121 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
122 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
123 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
124 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
125 tn Or “offshore from Chios.”
sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
126 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
127 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
128 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
129 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
130 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
131 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
132 tn Or “was eager.”
133 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
134 tn Grk “if it could be to him” (an idiom).
135 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
136 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
137 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
138 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
139 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
140 tn Grk “Asia”; see the note on this word in v. 16.
141 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
142 sn These plots are mentioned in Acts 9:24; 20:13.
143 tn Or “declaring.”
144 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
145 tn Or “openly.”
146 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
147 tc Several
sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
148 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
149 tn Grk “bound.”
150 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
151 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
152 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
153 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
154 tn The Greek text here reads κατὰ πόλιν (kata polin).
155 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
156 tn Grk “bonds.”
157 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
158 tn Grk “soul.”
159 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
160 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
161 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
162 tn Or “to the gospel.”
163 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
164 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
165 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
166 tn Grk “will see my face” (an idiom for seeing someone in person).
167 tn Or “testify.”
168 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
169 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
170 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
171 tn Or “proclaiming,” “declaring.”
172 tn Or “plan.”
173 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
174 tn Grk “in which.”
175 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
176 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
177 tn Or “acquired.”
178 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
179 tn Grk “after my departure.”
180 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
181 tn Grk “from among yourselves.”
182 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
183 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
184 tn Or “be watchful.”
185 tn Or “admonishing.”
186 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
187 tn Grk “word.”
188 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
189 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
190 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
191 sn The expression By all these things means “In everything I did.”
192 tn Or “must assist.”
193 tn Or “the sick.” See Eph 4:28.
194 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
195 tn Grk “And when.” 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.
196 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
197 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
198 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
199 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
200 tn Or “pained.”
201 tn Grk “by the word that he had said.”
202 tn Grk “to see his face” (an idiom for seeing someone in person).
203 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
204 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
205 tn Jer 29:1-3 are all one long sentence in Hebrew containing a parenthetical insertion. The text reads “These are the words of the letter which the prophet Jeremiah sent to the elders…people whom Nebuchadnezzar had exiled from Jerusalem to Babylon after King Jeconiah…had gone from Jerusalem by the hand of Elasah…whom Zedekiah sent…saying, ‘Thus says the
206 tn This term is often mistakenly understood to refer to a “eunuch.” It is clear, however, in Gen 39:1 that “eunuchs” could be married. On the other hand it is clear from Isa 59:3-5 that some who bore this title could not have children. In this period, it is possible that the persons who bore this title were high officials like the rab saris who was a high official in the Babylonian court (cf. Jer 39:3, 13; 52:25). For further references see HALOT 727 s.v. סָרִיס 1.c.
207 sn See 2 Kgs 24:14-16 and compare the study note on Jer 24:1.
208 sn Elasah son of Shaphan may have been the brother of Ahikam, who supported Jeremiah when the priests and the prophets in Jerusalem sought to kill Jeremiah for preaching that the temple and the city would be destroyed (cf. 26:24).
209 sn This individual is not the same as the Gemariah mentioned in 36:10, 11, 12, 25 who was one of the officials who sought to have the first scroll of Jeremiah’s prophecies preserved. He may, however, have been a son or grandson of the High Priest who discovered the book of the law during the reign of Josiah (cf., e.g., 2 Kgs 22:8, 10) which was so instrumental in Josiah’s reforms.
210 sn It is unclear whether this incident preceded or followed those in the preceding chapter. It is known from 52:59 that Zedekiah himself had made a trip to Babylon in the same year mentioned in 28:1 and that Jeremiah had used that occasion to address a prophecy of disaster to Babylon. It is not impossible that Jeremiah sent two such disparate messages at the same time (see Jer 25:8-11, 12-14, 17-18, 26).
211 tn Heb “Yahweh of armies, the God of Israel.”
sn See study notes on 2:19 and 7:3 for the explanation of this title.
212 tn Heb “I sent.” This sentence exhibits a rapid switch in person, here from the third person to the first. Such switches are common to Hebrew poetry and prophecy (cf. GKC 462 §144.p). Contemporary English, however, does not exhibit such rapid switches and it creates confusion for the careful reader. Such switches have regularly been avoided in the translation.
sn Elsewhere Nebuchadnezzar is seen as the one who carried them into exile (cf. 27:20; 29:1). Here and in v. 14 the
213 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
214 tn Heb “Yahweh of armies, the God of Israel.”
sn See study notes on 2:19 and 7:3 for the explanation of this title.
215 sn See the study notes on 27:9 for this term.
216 tn Heb “prophesying lies to you in my name.”
sn For the significance of “in my name” see the study notes on 14:14 and 23:27.
217 tn Heb “Oracle of the
218 sn See the study note on Jer 25:11 for the reckoning of the seventy years.
219 tn See the translator’s note on Jer 27:22 for this term.
220 tn Verse 10 is all one long sentence in the Hebrew original: “According to the fullness of Babylon seventy years I will take thought of you and I will establish my gracious word to you by bringing you back to this place.” The sentence has been broken up to conform better to contemporary English style.
221 tn Heb “this place.” The text has probably been influenced by the parallel passage in 27:22. The term appears fifteen times in Jeremiah and is invariably a reference to Jerusalem or Judah.
sn See Jer 27:22 for this promise.
222 tn Heb “Oracle of the
223 tn Heb “I know the plans that I am planning for you, oracle of the
224 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
225 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
226 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
227 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
228 tn Heb “I will let myself be found by you.” For this nuance of the verb see BDB 594 s.v. מָצָא Niph.1.f and compare the usage in Isa 65:1; 2 Chr 15:2. The Greek version already noted that nuance when it translated the phrase “I will manifest myself to you.”
229 tn Heb “Oracle of the
230 tn Heb “restore your fortune.” Alternately, “I will bring you back from exile.” This idiom occurs twenty-six times in the OT and in several cases it is clearly not referring to return from exile but restoration of fortunes (e.g., Job 42:10; Hos 6:11–7:1; Jer 33:11). It is often followed as here by “regather” or “bring back” (e.g., Jer 30:3; Ezek 29:14) so it is often misunderstood as “bringing back the exiles.” The versions (LXX, Vulg., Tg., Pesh.) often translate the idiom as “to go away into captivity,” deriving the noun from שְׁבִי (shÿvi, “captivity”). However, the use of this expression in Old Aramaic documents of Sefire parallels the biblical idiom: “the gods restored the fortunes of the house of my father again” (J. A. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 100-101, 119-20). The idiom means “to turn someone's fortune, bring about change” or “to reestablish as it was” (HALOT 1386 s.v. 3.c). In Ezek 16:53 it is paralleled by the expression “to restore the situation which prevailed earlier.” This amounts to restitutio in integrum, which is applicable to the circumstances surrounding the return of the exiles.
231 tn Heb “Oracle of the
232 tn The words “of good news” are not in the text but are implicit from the context. They are supplied in the translation for clarity.
233 tn Heb “But thus says the
sn Jeremiah answers their claims that the
234 tn The words “of Jerusalem” are not in the text but are supplied in the translation to identify the referent and avoid the possible confusion that “this city” refers to Babylon.
235 tn Heb “Yahweh of armies.” See the study note on 2:19 for explanation of this title.
236 tn Heb “the sword.”
237 tn The meaning of this word is somewhat uncertain. It occurs only here in the Hebrew Bible. BDB 1045 s.v. שֹׁעָר relates it to the noun “horrible thing” (translated “something shocking”) in Jer 5:30; 23:14 and defines it as “horrid, disgusting.” HALOT 1495 s.v. שֹׁעָר relates it to the same noun and define it as “rotten; corrupt.” That nuance is accepted here.
sn Compare Jer 24:8-10 in its context for the figure here.
238 tn Heb “with the sword.”
239 tn See the translator’s note on 7:13 for an explanation of this idiom.
240 tn Heb “Oracle of the
241 tn The word “exiles” is not in the text. It is supplied in the translation to clarify the referent of “you.”
242 tn Heb “Oracle of the
243 tn Heb “pay attention to the word of the
244 tn Heb “Yahweh of armies, the God of Israel.”
sn See study notes on 2:19 and 7:3 for the explanation of this title.
245 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
246 sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.
247 tn It is commonly assumed that this word is explained by the two verbal actions that follow. The word (נְבָלָה, nÿvalah) is rather commonly used of sins of unchastity (cf., e.g., Gen 34:7; Judg 19:23; 2 Sam 13:12) which would fit the reference to adultery. However, the word is singular and not likely to cover both actions that follow. The word is also used of the greedy act of Achan (Josh 7:15) which threatened Israel with destruction and the churlish behavior of Nabal (1 Sam 25:25) which threatened him and his household with destruction. The word is also used of foolish talk in Isa 9:17 (9:16 HT) and Isa 32:6. It is possible that this refers to a separate act, one that would have brought the death penalty from Nebuchadnezzar, i.e., the preaching of rebellion in conformity with the message of the false prophets in Jerusalem and other nations (cf. 27:9, 13). Hence it is possible that the translation should read: “This will happen because of their vile conduct. They have propagated rebellion. They have committed adultery with their neighbors’ wives. They have spoken words that I did not command them to speak. They have spoken lies while claiming my authority.”
248 tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.
249 tn Heb “Oracle of the
250 tn The words “The
251 tn It is unclear whether this is a family name or a place name. The word occurs nowhere else in the Hebrew Bible.
252 tn Heb “Yahweh of armies, the God of Israel.”
sn See study notes on 2:19 and 7:3 for the explanation of this title.
253 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of armies the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation.
254 sn Jer 29:24-32 are concerned with Jeremiah’s interaction with a false prophet named Shemaiah. The narrative in this section is not in strict chronological order and is somewhat elliptical. It begins with a report of a message that Jeremiah appears to have delivered directly to Shemaiah and refers to a letter that Shemaiah sent to the priest Zephaniah encouraging him to reprimand Jeremiah for what Shemaiah considered treasonous words in his letter to the exiles (vv. 24-28; compare v. 28 with v. 5). However, Jeremiah is in Jerusalem and Shemaiah is in Babylon. The address must then be part of a second letter Jeremiah sent to Babylon. Following this the narrative refers to Zephaniah reading Shemaiah’s letter to Jeremiah and Jeremiah sending a further letter to the captives in Babylon (vv. 29-32). This is probably not a third letter but part of the same letter in which Jeremiah reprimands Shemaiah for sending his letter to Zephaniah (vv. 25-28; the same letter referred to in v. 29). The order of events thus is: Jeremiah sent a letter to the captives counseling them to settle down in Babylon (vv. 1-23). Shemaiah sent a letter to Zephaniah asking him to reprimand Jeremiah (vv. 26-28). After Zephaniah read that letter to Jeremiah (v. 29), Jeremiah wrote a further letter to Babylon reprimanding him (vv. 25-28, 31) and pronouncing judgment on him (v. 32). The elliptical nature of the narrative is reflected in the fact that vv. 25-27 are part of a long causal sentence which sets forth an accusation but has no corresponding main clause or announcement of judgment. This kind of construction involves a rhetorical figure (called aposiopesis) where what is begun is not finished for various rhetorical reasons. Here the sentence that is broken off is part of an announcement of judgment which is not picked up until v. 32 after a further (though related) accusation (v. 31b).
255 tn Heb “In your [own] name.” See the study note on 23:27 for the significance of this idiom.
256 tn Heb “letters.” Though GKC 397 §124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14 where the plural “letters” is referred to later as an “it.” Even if there were other “letters,” the focus is on the letter to Zephaniah.
257 sn According to Jer 52:24 and 2 Kgs 25:18 Zephaniah son of Maaseiah was second in command to the high priest. He was the high ranking priest who was sent along with a civic official to inquire of the
258 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
259 tn The words “In your letter you said to Zephaniah” are not in the text: Heb “you sent a letter to…, saying.” The sentence has been broken up to conform better to contemporary English style and these words have been supplied in the translation to make the transition to the address to Zephaniah in vv. 26-28.
260 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
261 tc Heb “The
262 sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
263 tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.
264 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
265 tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).
266 tn Heb “So why have you not reprimanded Jeremiah…?” The rhetorical question functions as an emphatic assertion made explicit in the translation.
267 tn Heb “For he has sent to us in Babylon, saying….” The quote, however, is part of the earlier letter.
269 tn Heb “in the ears of Jeremiah the prophet.”
270 tn Or “is giving you false assurances.”
271 tn Heb “Therefore.”
272 sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.
273 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
274 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
275 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
276 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
277 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
278 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
280 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
281 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
282 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
283 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
284 sn This is a parenthetical note by the author.
285 tn Grk “to have him release for them.”
286 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
287 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
288 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
290 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
291 tn Or “delivered him up.”
292 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
293 tn Grk “(that is, the praetorium).”
sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
294 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
295 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
296 tn Or “weaving.”
297 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
298 tn Or “Long live the King of the Jews!”
sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
299 tn The verb here has been translated as an iterative imperfect.
300 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
301 tn The aorist tense is taken consummatively here.
302 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
303 sn See the note on Crucify in 15:13.
304 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
305 tn Or “conscripted”; or “pressed into service.”
306 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
307 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
308 tn Grk “him.”
309 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
310 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
311 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
312 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
313 sn See the note on Crucify in 15:13.
314 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
sn An allusion to Ps 22:18.
315 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
316 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
317 tc Most later
318 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
319 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
320 tn Grk “Mocking him, the chief priests…said among themselves.”
321 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
322 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
323 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
324 tn Grk “When the sixth hour had come.”
325 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
326 tn Grk “until the ninth hour.”
327 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
328 sn A quotation from Ps 22:1.
329 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
330 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
331 tn Grk “a reed.”
332 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
333 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
334 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
335 sn In Matt 27:56 the name Joses is written as Joseph.
336 tn Grk “and ministered to him.”
sn Cf. Luke 8:3.
337 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
338 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
339 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
340 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
341 tn Or “waiting for.”
342 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.
343 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.
344 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
345 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
346 sn See the note on the word centurion in 15:39.
347 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
348 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
349 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
350 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
351 tn Or “to the door,” “against the door.”
352 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
