¹ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

² sn Shinar (also in v. 9) is the region of Babylonia.

³ tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

⁴ tn Heb “made war.”

sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).

⁵ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

⁶ tn Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.

⁷ tn The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.

⁸ sn The Salt Sea is the older name for the Dead Sea.

⁹ tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.

¹⁰ tn This is another adverbial accusative of time.

¹¹ sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.

¹² tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.

¹³ sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

¹⁴ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

¹⁵ tn Heb “against.”

¹⁶ tn Or “Goyim.” See the note on the word “nations” in 14:1.

¹⁷ tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

¹⁸ tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).

¹⁹ tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

²⁰ tn Heb “the rest.”

²¹ sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

²² tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.

²³ tn Heb “Lot the son of his brother.”

²⁴ tn Heb “and.”

²⁵ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

²⁶ tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

²⁷ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

²⁸ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

²⁹ tn Or “terebinths.”

³⁰ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

³¹ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

³² tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

³³ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

³⁴ tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

³⁵ tn The words “the invaders” have been supplied in the translation for clarification.

³⁶ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

³⁷ tn The Hebrew text simply has “night” as an adverbial accusative.

³⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

³⁹ tn Heb “he divided himself…he and his servants.”

⁴⁰ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

⁴¹ tn The word “stolen” is supplied in the translation for clarification.

⁴² tn The phrase “the rest of “ has been supplied in the translation for clarification.

⁴³ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

⁴⁴ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

⁴⁵ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

⁴⁶ sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

⁴⁷ tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’el ’elyon) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.

⁴⁸ tn The preposition לְ (lamed) introduces the agent after the passive participle.

⁴⁹ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

⁵⁰ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

⁵¹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

⁵² sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

⁵³ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

⁵⁴ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

⁵⁵ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

⁵⁶ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

⁵⁷ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

⁵⁸ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

⁵⁹ tn Heb “except only what the young men have eaten.”

⁶⁰ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

⁶¹ tn Here καί (kai) has not been translated.

⁶² sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

⁶³ tn Grk “Behold.”

⁶⁴ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

⁶⁵ tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).

⁶⁶ tn Here and in vv. 7 and 8 δέ (de) has not been translated.

⁶⁷ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

⁶⁸ tn Grk “it did not have enough depth of earth.”

⁶⁹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

⁷⁰ sn That is, crowded out the good plants.

⁷¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).

⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷³ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

⁷⁴ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

⁷⁵ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

⁷⁶ tn Grk “the mysteries.”

sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

⁷⁷ sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.

⁷⁸ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

⁷⁹ tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

⁸⁰ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

⁸¹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.

⁸² tn Grk “truly (ἀμήν, amhn) I say to you.”

⁸³ sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

⁸⁴ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

⁸⁵ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

⁸⁶ tn Here δέ (de) has not been translated.

⁸⁷ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

⁸⁸ tn Grk “is temporary.”

⁸⁹ tn Here δέ (de) has not been translated.

⁹⁰ tn Here δέ (de) has not been translated.

⁹¹ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

⁹² sn That is, their concern for spiritual things is crowded out by material things.

⁹³ tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).

⁹⁴ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

⁹⁵ tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

⁹⁶ tn Here δέ (de) has not been translated.

⁹⁷ tn See the note on the word “slave” in 8:9.

⁹⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

⁹⁹ tn Here καί (kai) has not been translated.

¹⁰⁰ tn Grk “but.”

¹⁰¹ tn Grk “burned, but gather.”

¹⁰² tn Grk “put before.”

¹⁰³ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

¹⁰⁴ sn The mustard seed was noted for its tiny size.

¹⁰⁵ sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

¹⁰⁶ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

¹⁰⁷ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

¹⁰⁸ tn Grk “hid in.”

¹⁰⁹ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

¹¹⁰ tn Grk “it was all leavened.”

sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

¹¹¹ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

¹¹² sn A quotation from Ps 78:2.

¹¹³ tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

¹¹⁴ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

¹¹⁵ tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

¹¹⁶ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

¹¹⁷ tn Grk “the ones who practice lawlessness.”

¹¹⁸ sn A quotation from Dan 3:6.

¹¹⁹ sn An allusion to Dan 12:3.

¹²⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

¹²¹ sn An allusion to Dan 3:6.

¹²² tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

¹²³ tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

¹²⁴ tn Here καί (kai) has been translated as “Then.”

¹²⁵ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

¹²⁶ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

¹²⁷ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

¹²⁸ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

¹²⁹ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

¹³⁰ tn Grk “Where did he get these things?”

¹³¹ tn Heb “his brothers the priests.”

¹³² tn Or “consecrated” (so NASB, NRSV); KJV, ASV “sanctified”; NCV “gave it to the Lord’s service.”

¹³³ tc The MT adds קִדְּשׁוּהוּ (qidshuhu, “they sanctified it”). This term is repeated from the first part of the verse, probably as an intentional scribal addition to harmonize this statement with the preceding parallel statement.

¹³⁴ tc The translation reads וְעַד (vÿ’ad, “and unto”) rather than the MT reading עַד (ad, “unto”). The original vav (ו) was probably dropped accidentally due to haplography with the final vav on the immediately preceding word in the MT.

¹³⁵ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

¹³⁶ tn Heb “it.”

¹³⁷ tn Heb “their nobles.”

¹³⁸ tn Heb “bring their neck.”

¹³⁹ tn The plural form אֲדֹנֵיהֶם (’adonehem, “lords”) is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4; see GKC 399 §124.i). However, some English versions take the plural to refer to the “supervisors” (NIV, NCV, TEV) and others to “their Lord” (KJV, NRSV).

¹⁴⁰ tn Or “the Old Gate” (cf. KJV, ASV, NASB, NCV, NRSV, NLT).

¹⁴¹ tn Heb “to the seat.”

¹⁴² tc Assuming that the MT reading וַיַּעַזְבוּ (vayya’azvu) is related to the root עָזַב I (“to abandon”) – which makes little sense contextually – some interpreters emend the MT to וַיַּעַזְרוּ (vayya’azru, “they aided”), as suggested by the editors of BHS. However, it is better to relate this term to the root II עָזַב meaning “to restore; to repair” (BDB 738 s.v. II עָזַב) or “to plaster” (HALOT 807 s.v. II עזב qal.1). This homonymic root is rare, appearing elsewhere only in Exod 23:5 and Job 9:27, where it means “to restore; to put in order” (HALOT 807-8 s.v. II עזב qal.2). The related Mishnaic Hebrew noun מעזיבה refers to a “plastered floor.” This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabean verbs that mean “to restore” and “to prepare; to lay” (see BDB 738 s.v.; HALOT 807 s.v.). Some scholars in the nineteenth century suggested that this term be nuanced “paved.” However, most modern English versions have “restored” (so NAB, NASB, NIV, NRSV) or “rebuilt” (so NCV, CEV).

¹⁴³ tn Heb “[the city wall of] Jerusalem.” The term “Jerusalem” probably functions as a metonymy of association for the city wall of Jerusalem. Accordingly, the phrase “the city wall of” has been supplied in the translation to clarify this figurative expression.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁴⁴ tc The translation reads נֶגֶד (neged, “before”) with a few medieval Hebrew MSS, some MSS of the LXX, the Syriac Peshitta, and the Vulgate, rather than וְנֶגֶד (vÿneged, “and before”) of the MT.

¹⁴⁵ tc The reference to daughters, while not impossible, is odd in light of the cultural improbability that young women would participate in the strenuous labor of rebuilding city walls. All other such references in the Book of Nehemiah presuppose male laborers. Not surprisingly, some scholars suspect a textual problem. One medieval Hebrew MS and the Syriac Peshitta read וּבָנָיו (uvanayv, “and his sons”) rather than the MT reading וּבְנוֹתָיו (uvÿnotayv, “and his daughters”). Some scholars emend the MT to וּבֹנָיו (uvonayv, “and his builders”). On the other hand, the MT is clearly the more difficult reading, and so it is preferred.

¹⁴⁶ tn Heb “one thousand cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long, so this section of the wall would be about fifteen hundred feet (450 m).

¹⁴⁷ tn The Hebrew word translated “Siloam” is הַשֶּׁלַח (hashelakh, “water-channel”; cf. ASV, NASB, NRSV, TEV, CEV “Shelah”). It apparently refers to the Pool of Siloam whose water supply came from the Gihon Spring via Hezekiah’s Tunnel built in 701 B.C. (cf. Isa 8:6). See BDB 1019 s.v. שִׁלֹחַ; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 372. On the etymology of the word, which is a disputed matter, see HALOT 1517 s.v. III שֶׁלַח.

¹⁴⁸ tc The translation reads וְעַל (vÿ’al, “and unto”) with several medieval Hebrew MSS and some MSS of LXX, rather than the MT reading עַל (’al, “unto”).

¹⁴⁹ tn Heb “brothers.”

¹⁵⁰ tc The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta בִּנֻּי (binnuy) rather than the MT reading בַּוַּי (bavvay).

¹⁵¹ tn Heb “the house of Eliashib.” This has not been repeated in the translation for stylistic reasons.

¹⁵² tc The MT lacks the phrase אַחֲרָיו הֶחֱזִיק (’akharayv hekheziq, “after him worked”). This phrase is used repeatedly in Neh 3:16-31 to introduce each worker and his location. It probably dropped out accidentally through haplography.

¹⁵³ tn Heb “house of the king.”

¹⁵⁴ tc The Hebrew text lacks the verb “worked.” It is implied, however, and has been supplied in the translation.

¹⁵⁵ tc The translation reads אַחֲרָיו (’akharayv, “after him”) with the Qere and many medieval Hebrew MSS, rather than the reading אַחֲרֵי (’akharey, “after me”) of the MT. So also in v. 31.

¹⁵⁶ tn Heb “Miphkad Gate” (so TEV; KJV similar); NRSV “Muster Gate.”

¹⁵⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

¹⁵⁸ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

¹⁵⁹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

¹⁶⁰ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

¹⁶¹ tn Or “the governor.”

sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

¹⁶² tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

¹⁶³ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

¹⁶⁴ tn Or “Appoint.”

¹⁶⁵ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

¹⁶⁶ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

¹⁶⁷ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

¹⁶⁸ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

¹⁶⁹ sn Seleucia was the port city of Antioch in Syria.

¹⁷⁰ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

¹⁷¹ 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.

¹⁷² tn The participle γενόμενοι (genomenoi) is taken temporally.

¹⁷³ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

¹⁷⁴ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

¹⁷⁵ sn See the note on synagogue in 6:9.

¹⁷⁶ sn John refers here to John Mark (see Acts 12:25).

¹⁷⁷ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

sn This is a parenthetical note by the author.

¹⁷⁸ tn Or “had passed through,” “had traveled through.”

¹⁷⁹ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

¹⁸⁰ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

¹⁸¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

¹⁸² tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

¹⁸³ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹⁸⁴ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

¹⁸⁵ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

¹⁸⁶ sn A parenthetical note by the author.

¹⁸⁷ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

¹⁸⁸ sn A parenthetical note by the author.

¹⁸⁹ sn This qualifying clause in the narrative indicates who represented God in the dispute.

¹⁹⁰ tn Or “gazed intently.”

¹⁹¹ tn Or “unscrupulousness.”

¹⁹² sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

¹⁹³ tn Grk “And now.” 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.

¹⁹⁴ tn Grk “upon,” but in a negative sense.

¹⁹⁵ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

¹⁹⁶ tn Grk “fell on.”

¹⁹⁷ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

¹⁹⁸ sn See the note on proconsul in v. 8.

¹⁹⁹ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

²⁰⁰ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

²⁰¹ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

²⁰² 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.”

²⁰³ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

²⁰⁴ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

²⁰⁵ sn Pamphylia was a province in the southern part of Asia Minor.

²⁰⁶ sn That is, John Mark.

²⁰⁷ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁰⁸ tn Or “Passing by.”

²⁰⁹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

²¹⁰ tn Or “at Antioch in Pisidia.”

sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

²¹¹ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

²¹² sn See the note on synagogue in 6:9.

²¹³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

²¹⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

²¹⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

²¹⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

²¹⁷ tn Or “word.”

²¹⁸ tn Or “encouragement.”

²¹⁹ tn Or “give it.”

²²⁰ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

²²¹ tn Or “motioned.”

²²² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

²²³ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

²²⁴ tn Or “people of Israel.”

²²⁵ tn Or “forefathers”; Grk “fathers.”

sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

²²⁶ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

²²⁷ tn Or “as resident aliens.”

²²⁸ tn Or “land.”

²²⁹ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

²³⁰ tn Grk “And for.” 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.

²³¹ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

²³² tn Or “desert.”

²³³ tn Grk “And after.” 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.

²³⁴ tn The participle καθελών (kaqelwn) is taken temporally.

²³⁵ sn Seven nations. See Deut 7:1.

²³⁶ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

²³⁷ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

²³⁸ tn Grk “And after these things.” 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.

²³⁹ tn The words “the time of” are not in the Greek text, but are implied.

²⁴⁰ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

²⁴¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

²⁴² sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

²⁴³ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

²⁴⁴ sn A quotation from Ps 89:20.

²⁴⁵ sn A quotation from 1 Sam 13:14.

²⁴⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”

²⁴⁷ tn Or “From the offspring”; Grk “From the seed.”

sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

²⁴⁸ sn The phrase this man is in emphatic position in the Greek text.

²⁴⁹ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

²⁵⁰ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

²⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

²⁵² sn John refers here to John the Baptist.

²⁵³ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

²⁵⁴ tn Or “task.”

²⁵⁵ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

²⁵⁶ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

²⁵⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

²⁵⁸ tn Grk “sons”

²⁵⁹ tn Or “race.”

²⁶⁰ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

²⁶¹ tn Grk “word.”

²⁶² tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

²⁶³ tn Grk “this one.”

²⁶⁴ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

²⁶⁵ tn The participle κρίναντες (krinante") is instrumental here.

²⁶⁶ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

²⁶⁷ tn Grk “And though.” 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.

²⁶⁸ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

²⁶⁹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

²⁷⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

²⁷¹ tn Or “carried out.”

²⁷² sn That is, everything that was written in OT scripture.

²⁷³ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

²⁷⁴ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

²⁷⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

²⁷⁶ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

²⁷⁷ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

²⁷⁸ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

²⁷⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

²⁸⁰ tn Or “to our forefathers”; Grk “the fathers.”

²⁸¹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

²⁸² tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

²⁸³ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

²⁸⁴ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

sn A quotation from Ps 2:7.

²⁸⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁶ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

²⁸⁷ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

²⁸⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

²⁸⁹ tn The pronoun “you” is plural here. The promises of David are offered to the people.

²⁹⁰ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

²⁹¹ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

²⁹² tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

²⁹³ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

²⁹⁴ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

²⁹⁵ sn A quotation from Ps 16:10.

²⁹⁶ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

²⁹⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

²⁹⁸ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

²⁹⁹ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

³⁰⁰ sn The one whom God raised up refers to Jesus.

³⁰¹ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

³⁰² tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

³⁰³ sn This one refers here to Jesus.

³⁰⁴ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

³⁰⁵ tn Or “could not free.”

³⁰⁶ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

³⁰⁷ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

³⁰⁸ tn Or “in.”

³⁰⁹ tn Or “and die!”

³¹⁰ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

³¹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

³¹² tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

³¹³ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

³¹⁴ tn Or “begging,” “inviting.”

³¹⁵ tn Or “matters.”

³¹⁶ sn See the note on synagogue in 6:9.

³¹⁷ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

³¹⁸ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

³¹⁹ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

³²⁰ tn Grk “who, as they were speaking with them, were persuading them.”

³²¹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

³²² tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

³²³ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

³²⁴ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

³²⁵ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

³²⁶ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

³²⁷ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

³²⁸ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

³²⁹ tn Or “and consider yourselves unworthy.”

³³⁰ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

³³¹ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

³³² tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

³³³ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

³³⁴ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

³³⁵ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

³³⁶ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

³³⁷ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

³³⁸ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

³³⁹ sn Note the contrast to v. 46 in regard to eternal life.

³⁴⁰ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

³⁴¹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

³⁴² tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

³⁴³ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

³⁴⁴ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

³⁴⁵ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

³⁴⁶ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.