Genesis 15:1-21 
Context15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 1 and the one who will reward you in great abundance.” 2
15:2 But Abram said, “O sovereign Lord, 3 what will you give me since 4 I continue to be 5 childless, and my heir 6 is 7 Eliezer of Damascus?” 8 15:3 Abram added, 9 “Since 10 you have not given me a descendant, then look, one born in my house will be my heir!” 11
15:4 But look, 12 the word of the Lord came to him: “This man 13 will not be your heir, 14 but instead 15 a son 16 who comes from your own body will be 17 your heir.” 18 15:5 The Lord 19 took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
15:6 Abram believed 20 the Lord, and the Lord 21 considered his response of faith 22 as proof of genuine loyalty. 23
15:7 The Lord said 24 to him, “I am the Lord 25 who brought you out from Ur of the Chaldeans 26 to give you this land to possess.” 15:8 But 27 Abram 28 said, “O sovereign Lord, 29 by what 30 can I know that I am to possess it?”
15:9 The Lord 31 said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” 15:10 So Abram 32 took all these for him and then cut them in two 33 and placed each half opposite the other, 34 but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.
15:12 When the sun went down, Abram fell sound asleep, 35 and great terror overwhelmed him. 36 15:13 Then the Lord said to Abram, “Know for certain 37 that your descendants will be strangers 38 in a foreign country. 39 They will be enslaved and oppressed 40 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 41 Afterward they will come out with many possessions. 15:15 But as for you, 42 you will go to your ancestors 43 in peace and be buried at a good old age. 44 15:16 In the fourth generation 45 your descendants 46 will return here, for the sin of the Amorites has not yet reached its limit.” 47
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 48 passed between the animal parts. 49 15:18 That day the Lord made a covenant 50 with Abram: “To your descendants I give 51 this land, from the river of Egypt 52 to the great river, the Euphrates River – 15:19 the land 53 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 54
Matthew 14:1-36
Context14:1 At that time Herod the tetrarch 55 heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 56 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 57 him, “It is not lawful for you to have her.” 58 14:5 Although 59 Herod 60 wanted to kill John, 61 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 62 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 63 because of his oath and the dinner guests he commanded it to be given. 14:10 So 64 he sent and had John beheaded in the prison. 14:11 His 65 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 66 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 67 they followed him on foot from the towns. 68 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place 69 and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he 70 replied, “They don’t need to go. You 71 give them something to eat.” 14:17 They 72 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 73 he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 74 who in turn gave them to the crowds. 75 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
14:22 Immediately Jesus 76 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone. 14:24 Meanwhile the boat, already far from land, 77 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 78 Jesus came to them walking on the sea. 79 14:26 When 80 the disciples saw him walking on the water 81 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 82 spoke to them: 83 “Have courage! It is I. Do not be afraid.” 14:28 Peter 84 said to him, 85 “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. 14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 86 “Lord, save me!” 14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 14:32 When they went up into the boat, the wind ceased. 14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
14:34 After they had crossed over, they came to land at Gennesaret. 87 14:35 When the people 88 there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if 89 they could only touch the edge of his cloak, and all who touched it were healed.
Nehemiah 4:1-23
Context4:1 (3:33) 90 Now when Sanballat heard that we were rebuilding the wall he became angry and was quite upset. He derided the Jews, 4:2 and in the presence of his colleagues 91 and the army of Samaria 92 he said, “What are these feeble Jews doing? Will they be left to themselves? 93 Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?”
4:3 Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”
4:4 Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile! 4:5 Do not cover their iniquity, and do not wipe out their sin from before them. For they have bitterly offended 94 the builders! 95
4:6 So we rebuilt the wall, and the entire wall was joined together up to half its height. 96 The people were enthusiastic in their work. 97
4:7 (4:1) 98 When Sanballat, Tobiah, the Arabs, the Ammonites, and the people of Ashdod heard that the restoration of the walls of Jerusalem 99 had moved ahead and that the breaches had begun to be closed, they were very angry. 4:8 All of them conspired together to move with armed forces 100 against Jerusalem and to create a disturbance in it. 4:9 So we prayed to our God and stationed a guard to protect against them 101 both day and night. 4:10 Then those in Judah said, “The strength of the laborers 102 has failed! The debris is so great that we are unable to rebuild the wall.”
4:11 Our adversaries also boasted, 103 “Before they are aware or anticipate 104 anything, we will come in among them and kill them, and we will bring this work to a halt!”
4:12 So it happened that the Jews who were living near them came and warned us repeatedly 105 about all the schemes 106 they were plotting 107 against us.
4:13 So I stationed people at the lower places behind the wall in the exposed places. 108 I stationed the people by families, with their swords, spears, and bows. 4:14 When I had made an inspection, 109 I stood up and said to the nobles, the officials, and the rest of the people, “Don’t be afraid of them. Remember the great and awesome Lord, 110 and fight on behalf of your brothers, your sons, your daughters, your wives, and your families!” 111
4:15 It so happened that when our adversaries heard that we were aware of these matters, 112 God frustrated their intentions. Then all of us returned to the wall, each to his own work. 4:16 From that day forward, half of my men were doing the work and half of them were taking up spears, 113 shields, bows, and body armor. Now the officers were behind all the people 114 of Judah 4:17 who were rebuilding the wall. 115 Those who were carrying loads did so 116 by keeping one hand on the work and the other on their weapon. 4:18 The builders to a man had their swords strapped to their sides while they were building. But the trumpeter 117 remained with me.
4:19 I said to the nobles, the officials, and the rest of the people, “The work is demanding 118 and extensive, and we are spread out on the wall, far removed from one another. 4:20 Wherever you hear the sound of the trumpet, gather there with us. Our God will fight for us!”
4:21 So we worked on, 119 with half 120 holding spears, from dawn till dusk. 121 4:22 At that time I instructed 122 the people, “Let every man and his coworker spend the night in Jerusalem and let them be guards for us by night and workers by day. 4:23 We did not change clothes 123 – not I, nor my relatives, nor my workers, nor the watchmen who were with me. Each had his weapon, even when getting a drink of water. 124
Acts 14:1-28
Context14:1 The same thing happened in Iconium 125 when Paul and Barnabas 126 went into the Jewish synagogue 127 and spoke in such a way that a large group 128 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 129 stirred up the Gentiles and poisoned their minds 130 against the brothers. 14:3 So they stayed there 131 for a considerable time, speaking out courageously for the Lord, who testified 132 to the message 133 of his grace, granting miraculous signs 134 and wonders to be performed through their hands. 14:4 But the population 135 of the city was divided; some 136 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 137 an attempt to mistreat 138 them and stone them, 139 14:6 Paul and Barnabas 140 learned about it 141 and fled to the Lycaonian cities of Lystra 142 and Derbe 143 and the surrounding region. 14:7 There 144 they continued to proclaim 145 the good news.
14:8 In 146 Lystra 147 sat a man who could not use his feet, 148 lame from birth, 149 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 150 stared 151 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 152 And the man 153 leaped up and began walking. 154 14:11 So when the crowds saw what Paul had done, they shouted 155 in the Lycaonian language, 156 “The gods have come down to us in human form!” 157 14:12 They began to call 158 Barnabas Zeus 159 and Paul Hermes, 160 because he was the chief speaker. 14:13 The priest of the temple 161 of Zeus, 162 located just outside the city, brought bulls 163 and garlands 164 to the city gates; he and the crowds wanted to offer sacrifices to them. 165 14:14 But when the apostles 166 Barnabas and Paul heard about 167 it, they tore 168 their clothes and rushed out 169 into the crowd, shouting, 170 14:15 “Men, why are you doing these things? We too are men, with human natures 171 just like you! We are proclaiming the good news to you, so that you should turn 172 from these worthless 173 things to the living God, who made the heaven, the earth, 174 the sea, and everything that is in them. 14:16 In 175 past 176 generations he allowed all the nations 177 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 178 by giving you rain from heaven 179 and fruitful seasons, satisfying you 180 with food and your hearts with joy.” 181 14:18 Even by saying 182 these things, they scarcely persuaded 183 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 184 and Iconium, 185 and after winning 186 the crowds over, they stoned 187 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 188 into the city. On 189 the next day he left with Barnabas for Derbe. 190
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 191 to Iconium, 192 and to Antioch. 193 14:22 They strengthened 194 the souls of the disciples and encouraged them to continue 195 in the faith, saying, “We must enter the kingdom 196 of God through many persecutions.” 197 14:23 When they had appointed elders 198 for them in the various churches, 199 with prayer and fasting 200 they entrusted them to the protection 201 of the Lord in whom they had believed. 14:24 Then they passed through 202 Pisidia and came into Pamphylia, 203 14:25 and when they had spoken the word 204 in Perga, 205 they went down to Attalia. 206 14:26 From there they sailed back to Antioch, 207 where they had been commended 208 to the grace of God for the work they had now completed. 209 14:27 When they arrived and gathered the church together, they reported 210 all the things God 211 had done with them, and that he had opened a door 212 of faith for the Gentiles. 14:28 So they spent 213 considerable 214 time with the disciples.
1 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
2 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
sn Abram has just rejected all the spoils of war, and the
3 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
4 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
5 tn Heb “I am going.”
6 tn Heb “the son of the acquisition of my house.”
sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.
7 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
8 sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.
9 tn Heb “And Abram said.”
10 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
11 tn Heb “is inheriting me.”
12 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.
13 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
14 tn Heb “inherit you.”
15 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
16 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
17 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
18 tn Heb “will inherit you.”
19 tn Heb “he”; the referent (the
20 tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.
21 tn Heb “and he”; the referent (the
22 tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.
23 tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).
sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the
24 tn Heb “And he said.”
25 sn I am the
26 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
27 tn Here the vav carries adversative force and is translated “but.”
28 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
29 tn See note on the phrase “sovereign
30 tn Or “how.”
31 tn Heb “He”; the referent (the
32 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
33 tn Heb “in the middle.”
34 tn Heb “to meet its neighbor.”
sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.
35 tn Heb “a deep sleep fell on Abram.”
36 tn Heb “and look, terror, a great darkness was falling on him.”
37 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.
38 tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.
39 tn Heb “in a land not theirs.”
40 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.
41 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.
42 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
43 sn You will go to your ancestors. This is a euphemistic expression for death.
44 tn Heb “in a good old age.”
45 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.
46 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
47 tn Heb “is not yet complete.”
sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.
48 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
49 tn Heb “these pieces.”
50 tn Heb “cut a covenant.”
51 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
sn To your descendants I give this land. The
52 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
53 tn The words “the land” are supplied in the translation for stylistic reasons.
54 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
55 sn A tetrarch, a ruler with rank and authority lower than a king, 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 rather than an official title.
56 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
57 tn The imperfect tense verb is here rendered with an iterative force.
58 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
59 tn Here καί (kai) has not been translated.
60 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
61 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
62 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
63 tn Grk “and being grieved, the king commanded.”
sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
64 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
65 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
66 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
67 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
68 tn Or “cities.”
69 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
70 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
71 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
72 tn Here δέ (de) has not been translated.
73 tn Here καί (kai) has been translated as “Then.”
74 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
75 tn Grk “to the disciples, and the disciples to the crowds.”
76 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
77 tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
78 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
79 tn Or “on the lake.”
80 tn Here δέ (de) has not been translated.
81 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
82 tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.
83 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
84 tn Here δέ (de) has not been translated.
85 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
86 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
87 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
88 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
89 tn Grk “asked that they might touch.”
90 sn Beginning with 4:1, the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. 3 of the Book of Nehemiah has 38 verses, while chap. 4 has only 17 verses.
91 tn Heb “brothers.”
92 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
93 tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”
94 tn The Hiphil stem of כָּעַס (ka’as) may mean: (1) “to provoke to anger”; (2) “to bitterly offend”; or (3) “to grieve” (BDB 495 s.v. Hiph.; HALOT 491 s.v. כעס hif). The Hebrew lexicons suggest that “bitterly offend” is the most appropriate nuance here.
95 tn Heb “before the builders.” The preposition נֶגֶד (neged, “before”) here connotes “in the sight of” or “in the view of” (BDB 617 s.v. 1.a; HALOT 666 s.v. 1.a).
96 tn Heb “up to its half.”
97 tn Heb “the people had a heart to work.”
98 sn Chapter 4 begins here in the Hebrew text (BHS). See the note at 4:1.
99 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
100 tn Heb “to fight.”
101 tn Heb “against them.” The words “to protect” are added in the translation for the sake of clarity and smoothness. Some emend MT עֲלֵיהֶם (’alehem, “against them”) to עָלֶיהָ (’aleha, “against it,” i.e., Jerusalem).
102 tn Heb “burden-bearers.”
103 tn Heb “said.”
104 tn Heb “see.”
105 tn Heb “ten times.”
106 tc The MT reads the anomalous מִכָּל־הַמְּקֹמוֹת (mikkol hammÿqomot, “from every place”) but the BHS editors propose כָּל־הַמְּזִמּוֹת (kol hammÿzimmot, “about every scheme”). The initial mem (מ) found in the MT may have been added accidentally due to dittography with the final mem (ם) on the immediately preceding word, and the MT qof (ק) may have arisen due to orthographic confusion with the similar looking zayin (ז). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: “Wherever you turn, they will be upon us!” The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word “plotting.”
107 tc The MT reads תָּשׁוּבוּ (tashuvu, “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ (hashÿvu, “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח (khet) and ת (tav), and the resultant dittography of middle vav (ו) in MT. See also the preceding note on the word “schemes.”
108 tc The MT preserves the anomalous Kethib form צְחִחִיִּים (tsÿkhikhiyyim); the Qere reads צְחִיחִים (tsÿkhikhim) which is preferred (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ).
tn The meaning of the Hebrew term צְחִיחִים (tsÿkhikhim) here is uncertain. Elsewhere (Ezek 24:7, 8; 26:4, 14) it refers to a shining or glaring surface of a rock (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ), but here it refers to an exposed or vulnerable portion of the wall: “open positions of the wall” (HALOT 1018 s.v. 2).
109 tn Heb “And I saw.”
110 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
111 tn Heb “houses.”
112 tn Heb “it was known to us.”
113 tc The MT reads “and spears.” The conjunction should be deleted.
114 tn Heb “all the house.”
115 tn The first words of v. 17, “who were rebuilding the wall,” should be taken with the latter part of v. 16.
116 tn Heb “were carrying loads.” The LXX reads ἐν ὅπλοις (en hoplois, “with weapons”).
117 tn Heb “the one blowing the shophar.”
118 tn Heb “much.”
119 tn Heb “and we were doing the work.”
120 tn Heb “half of them.”
121 tn Heb “from the coming up of the dawn till the coming forth of the stars.”
122 tn Heb “said [to].”
123 tn Heb “strip off our garments.”
124 tc Heb “a man, his weapon, the waters.” The MT, if in fact it is correct, is elliptical and difficult. Some scholars emend the MT reading הַמָּיִם (hammayim, “the waters”) to בִּמִנוֹ (bimino, “in his right hand”; cf. NAB, NRSV) or מִינוּ(י)הֵ (heminu, “they held on the right side”).
125 sn Iconium. See the note in 13:51.
126 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
127 sn See the note on synagogue in 6:9.
128 tn Or “that a large crowd.”
129 tn Or “who would not believe.”
130 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
131 tn The word “there” is not in the Greek text, but is implied.
132 sn The Lord testified to the message by granting the signs described in the following clause.
133 tn Grk “word.”
134 tn Here the context indicates the miraculous nature of the signs mentioned.
135 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
136 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
137 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
138 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
139 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
140 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
141 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
142 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
map For location see JP1 E2; JP2 E2; JP3 E2.
143 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2.
144 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
145 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
146 tn Grk “And in.” 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.
147 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
map For location see JP1 E2; JP2 E2; JP3 E2.
148 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
149 tn Grk “lame from his mother’s womb” (an idiom).
sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
150 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
151 tn Or “looked.”
152 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
153 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
154 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
155 tn Grk “they lifted up their voice” (an idiom).
156 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
157 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
158 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
159 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
160 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
161 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
162 sn See the note on Zeus in the previous verse.
163 tn Or “oxen.”
164 tn Or “wreaths.”
sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
165 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
166 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
167 tn The participle ἀκούσαντες (akousante") is taken temporally.
168 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
169 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
170 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
171 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
172 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
173 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
174 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
175 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 made the heaven” and “who in past generations”) following one another.
176 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
177 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
178 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
179 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
180 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
181 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
182 tn The participle λέγοντες (legontes) is regarded as indicating means.
183 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
184 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
185 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
186 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
187 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
188 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
189 tn Grk “And on.” 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.
190 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
map For location see JP1 E2; JP2 E2; JP3 E2.
191 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
map For location see JP1 E2; JP2 E2; JP3 E2.
192 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
193 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
194 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
195 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
196 sn This reference to the kingdom of God clearly refers to its future arrival.
197 tn Or “sufferings.”
198 sn Appointed elders. See Acts 20:17.
199 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
200 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
201 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
202 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
203 sn Pamphylia was a province along the southern coast of Asia Minor.
204 tn Or “message.”
205 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
206 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
207 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
208 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
209 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
210 tn Or “announced.”
211 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
212 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
213 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
214 tn Grk “no little (time)” (an idiom).
