Genesis 18:1-33 
Context18:1 The Lord appeared to Abraham 1 by the oaks 2 of Mamre while 3 he was sitting at the entrance 4 to his tent during the hottest time of the day. 18:2 Abraham 5 looked up 6 and saw 7 three men standing across 8 from him. When he saw them 9 he ran from the entrance of the tent to meet them and bowed low 10 to the ground. 11
18:3 He said, “My lord, 12 if I have found favor in your sight, do not pass by and leave your servant. 13 18:4 Let a little water be brought so that 14 you may all 15 wash your feet and rest under the tree. 18:5 And let me get 16 a bit of food 17 so that you may refresh yourselves 18 since you have passed by your servant’s home. After that you may be on your way.” 19 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 20 three measures 21 of fine flour, knead it, and make bread.” 22 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 23 who quickly prepared it. 24 18:8 Abraham 25 then took some curds and milk, along with the calf that had been prepared, and placed the food 26 before them. They ate while 27 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 28 in the tent.” 18:10 One of them 29 said, “I will surely return 30 to you when the season comes round again, 31 and your wife Sarah will have a son!” 32 (Now Sarah was listening at the entrance to the tent, not far behind him. 33 18:11 Abraham and Sarah were old and advancing in years; 34 Sarah had long since passed menopause.) 35 18:12 So Sarah laughed to herself, thinking, 36 “After I am worn out will I have pleasure, 37 especially when my husband is old too?” 38
18:13 The Lord said to Abraham, “Why 39 did Sarah laugh and say, ‘Will I really 40 have a child when I am old?’ 18:14 Is anything impossible 41 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 42 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 43
18:16 When the men got up to leave, 44 they looked out over 45 Sodom. (Now 46 Abraham was walking with them to see them on their way.) 47 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 48 18:18 After all, Abraham 49 will surely become 50 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 51 using his name. 18:19 I have chosen him 52 so that he may command his children and his household after him to keep 53 the way of the Lord by doing 54 what is right and just. Then the Lord will give 55 to Abraham what he promised 56 him.”
18:20 So the Lord said, “The outcry against 57 Sodom and Gomorrah is so great and their sin so blatant 58 18:21 that I must go down 59 and see if they are as wicked as the outcry suggests. 60 If not, 61 I want to know.”
18:22 The two men turned 62 and headed 63 toward Sodom, but Abraham was still standing before the Lord. 64 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 65 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 66 of the whole earth do what is right?” 67
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 68 (although I am but dust and ashes), 69 18:28 what if there are five less than the fifty godly people? Will you destroy 70 the whole city because five are lacking?” 71 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 72 spoke to him again, 73 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 74 said, “May the Lord not be angry 75 so that I may speak! 76 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 77 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 78 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 79 when he had finished speaking 80 to Abraham. Then Abraham returned home. 81
Matthew 17:1-27
Context17:1 Six days later 82 Jesus took with him Peter, James, and John the brother of James, 83 and led them privately up a high mountain. 17:2 And he was transfigured before them. 84 His 85 face shone like the sun, and his clothes became white as light. 17:3 Then Moses 86 and Elijah 87 also appeared before them, talking with him. 17:4 So 88 Peter said 89 to Jesus, “Lord, it is good for us to be here. If you want, I will make 90 three shelters 91 – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a 92 bright cloud 93 overshadowed 94 them, and a voice from the cloud said, 95 “This is my one dear Son, 96 in whom I take great delight. Listen to him!” 97 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 98 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When 99 they looked up, all they saw was Jesus alone.
17:9 As they were coming down from the mountain, Jesus commanded them, 100 “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, 101 “Why then do the experts in the law 102 say that Elijah must come first?” 17:11 He 103 answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In 104 the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.
17:14 When 105 they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures 106 and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but 107 they were not able to heal him.” 17:17 Jesus answered, 108 “You 109 unbelieving 110 and perverse generation! How much longer 111 must I be with you? How much longer must I endure 112 you? 113 Bring him here to me.” 17:18 Then 114 Jesus rebuked 115 the demon and it came out of him, and the boy was healed from that moment. 17:19 Then the disciples came 116 to Jesus privately and said, “Why couldn’t we cast it out?” 17:20 He told them, “It was because of your little faith. I tell you the truth, 117 if you have faith the size of 118 a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing 119 will be impossible for you.”
17:21 [[EMPTY]] 12017:22 When 121 they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. 122 17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.
17:24 After 123 they arrived in Capernaum, 124 the collectors of the temple tax 125 came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, 126 “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons 127 or from foreigners?” 17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons 128 are free. 17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. 129 Take that and give it to them for me and you.”
Nehemiah 7:1-73
Context7:1 When the wall had been rebuilt and I had positioned the doors, and the gatekeepers, the singers, and the Levites had been appointed, 7:2 I then put in charge over Jerusalem 130 my brother Hanani and Hananiah 131 the chief of the citadel, for he was a faithful man and feared God more than many do. 7:3 I 132 said to them, “The gates of Jerusalem must not be opened in the early morning, 133 until those who are standing guard close the doors and lock them. 134 Position residents of Jerusalem as guards, some at their guard stations and some near their homes.” 7:4 Now the city was spread out 135 and large, and there were not a lot of people in it. 136 At that time houses had not been rebuilt. 7:5 My God placed it on my heart to gather the leaders, 137 the officials, and the ordinary people so they could be enrolled on the basis of genealogy. I found the genealogical records 138 of those who had formerly returned. Here is what I found written in that record: 139
7:6 These are the people 140 of the province who returned 141 from the captivity of the exiles, whom King Nebuchadnezzar of Babylon had forced into exile. 142 They returned to Jerusalem and to Judah, each to his own city. 7:7 They came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah.
The number of Israelite men 143 was as follows:
7:8 the descendants 144 of Parosh, 2,172;
7:9 the descendants of Shephatiah, 372;
7:10 the descendants of Arah, 652;
7:11 the descendants of Pahath-Moab (from the line 145 of Jeshua and Joab), 2,818;
7:12 the descendants of Elam, 1,254;
7:13 the descendants of Zattu, 845;
7:14 the descendants of Zaccai, 760;
7:15 the descendants of Binnui, 648;
7:16 the descendants of Bebai, 628;
7:17 the descendants of Azgad, 2,322;
7:18 the descendants of Adonikam, 667;
7:19 the descendants of Bigvai, 2,067;
7:20 the descendants of Adin, 655;
7:21 the descendants of Ater (through Hezekiah), 98;
7:22 the descendants of Hashum, 328;
7:23 the descendants of Bezai, 324;
7:24 the descendants of Harif, 112;
7:25 the descendants of Gibeon, 95;
7:26 The men of Bethlehem 146 and Netophah, 188;
7:27 the men of Anathoth, 128;
7:28 the men of the family 147 of Azmaveth, 42;
7:29 the men of Kiriath Jearim, Kephirah, and Beeroth, 743;
7:30 the men of Ramah and Geba, 621;
7:31 the men of Micmash, 122;
7:32 the men of Bethel 148 and Ai, 123;
7:33 the men of the other Nebo, 52;
7:34 the descendants of the other Elam, 1,254;
7:35 the descendants of Harim, 320;
7:36 the descendants of Jericho, 345;
7:37 the descendants of Lod, Hadid, and Ono, 721;
7:38 the descendants of Senaah, 3,930.
7:39 The priests:
the descendants of Jedaiah (through the family 149 of Jeshua), 973;
7:40 the descendants of Immer, 1,052;
7:41 the descendants of Pashhur, 1,247;
7:42 the descendants of Harim, 1,017.
7:43 The Levites:
the descendants of Jeshua (through Kadmiel, through the line of Hodaviah), 74.
7:44 The singers:
the descendants of Asaph, 148.
7:45 The gatekeepers:
the descendants of Shallum, the descendants of Ater, the descendants of Talmon, the descendants of Akkub, the descendants of Hatita, and the descendants of Shobai, 138.
7:46 The temple servants:
the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth, 7:47 the descendants of Keros, the descendants of Sia, the descendants of Padon, 7:48 the descendants of Lebanah, the descendants of Hagabah, the descendants of Shalmai, 7:49 the descendants of Hanan, the descendants of Giddel, the descendants of Gahar, 7:50 the descendants of Reaiah, the descendants of Rezin, the descendants of Nekoda, 7:51 the descendants of Gazzam, the descendants of Uzzah, the descendants of Paseah, 7:52 the descendants of Besai, the descendants of Meunim, the descendants of Nephussim, 7:53 the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur, 7:54 the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha, 7:55 the descendants of Barkos, the descendants of Sisera, the descendants of Temah, 7:56 the descendants of Neziah, the descendants of Hatipha.
7:57 The descendants of the servants of Solomon:
the descendants of Sotai, the descendants of Sophereth, the descendants of Perida, 7:58 the descendants of Jaala, the descendants of Darkon, the descendants of Giddel, 7:59 the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth-Hazzebaim, and the descendants of Amon.
7:60 All the temple servants and the descendants of the servants of Solomon, 392.
7:61 These are the ones who came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify 150 their family connection 151 or their ancestry, 152 as to whether they were really from Israel):
7:62 the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda, 642.
7:63 And from among the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had married a woman from the daughters of Barzillai the Gileadite and was called by that name). 7:64 They searched for their records in the genealogical materials, but none were found. They were therefore excluded 153 from the priesthood. 7:65 The governor 154 instructed them not to eat any of the sacred food until there was a priest who could consult 155 the Urim and Thummim.
7:66 The entire group numbered 42,360, 7:67 not counting their 7,337 male and female servants. They also had 245 male and female singers. 7:68 They had 736 horses, 245 mules, 7:69 (7:68) 156 435 camels, and 6,720 donkeys. 7:70 Some of the family leaders 157 contributed to the work. The governor contributed to the treasury 1,000 gold drachmas, 158 50 bowls, and 530 priestly garments. 7:71 Some of the family leaders gave to the project treasury 20,000 gold drachmas and 2,200 silver minas. 7:72 What the rest of the people gave amounted to 20,000 gold drachmas, 2,000 silver minas, and 67 priestly garments.
7:73 The priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all the rest of Israel lived in their cities.
When the seventh month arrived and the Israelites 159 were settled in their cities, 160
Acts 17:1-34
Context17:1 After they traveled through 161 Amphipolis 162 and Apollonia, 163 they came to Thessalonica, 164 where there was a Jewish synagogue. 165 17:2 Paul went to the Jews in the synagogue, 166 as he customarily did, and on three Sabbath days he addressed 167 them from the scriptures, 17:3 explaining and demonstrating 168 that the Christ 169 had to suffer and to rise from the dead, 170 saying, 171 “This Jesus I am proclaiming to you is the Christ.” 172 17:4 Some of them were persuaded 173 and joined Paul and Silas, along with a large group 174 of God-fearing Greeks 175 and quite a few 176 prominent women. 17:5 But the Jews became jealous, 177 and gathering together some worthless men from the rabble in the marketplace, 178 they formed a mob 179 and set the city in an uproar. 180 They attacked Jason’s house, 181 trying to find Paul and Silas 182 to bring them out to the assembly. 183 17:6 When they did not find them, they dragged 184 Jason and some of the brothers before the city officials, 185 screaming, “These people who have stirred up trouble 186 throughout the world 187 have come here too, 17:7 and 188 Jason has welcomed them as guests! They 189 are all acting against Caesar’s 190 decrees, saying there is another king named 191 Jesus!” 192 17:8 They caused confusion among 193 the crowd and the city officials 194 who heard these things. 17:9 After 195 the city officials 196 had received bail 197 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 198 at once, during the night. When they arrived, 199 they went to the Jewish synagogue. 200 17:11 These Jews 201 were more open-minded 202 than those in Thessalonica, 203 for they eagerly 204 received 205 the message, examining 206 the scriptures carefully every day 207 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 208 prominent 209 Greek women and men. 17:13 But when the Jews from Thessalonica 210 heard that Paul had also proclaimed the word of God 211 in Berea, 212 they came there too, inciting 213 and disturbing 214 the crowds. 17:14 Then the brothers sent Paul away to the coast 215 at once, but Silas and Timothy remained in Berea. 216 17:15 Those who accompanied Paul escorted him as far as Athens, 217 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 218
17:16 While Paul was waiting for them in Athens, 219 his spirit was greatly upset 220 because he saw 221 the city was full of idols. 17:17 So he was addressing 222 the Jews and the God-fearing Gentiles 223 in the synagogue, 224 and in the marketplace every day 225 those who happened to be there. 17:18 Also some of the Epicurean 226 and Stoic 227 philosophers were conversing 228 with him, and some were asking, 229 “What does this foolish babbler 230 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 231 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 232 17:19 So they took Paul and 233 brought him to the Areopagus, 234 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 235 to our ears, so we want to know what they 236 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 237 in nothing else than telling 238 or listening to something new.) 239
17:22 So Paul stood 240 before the Areopagus and said, “Men of Athens, I see that you are very religious 241 in all respects. 242 17:23 For as I went around and observed closely your objects of worship, 243 I even found an altar with this inscription: 244 ‘To an unknown god.’ Therefore what you worship without knowing it, 245 this I proclaim to you. 17:24 The God who made the world and everything in it, 246 who is 247 Lord of heaven and earth, does not live in temples made by human hands, 248 17:25 nor is he served by human hands, as if he needed anything, 249 because he himself gives life and breath and everything to everyone. 250 17:26 From one man 251 he made every nation of the human race 252 to inhabit the entire earth, 253 determining their set times 254 and the fixed limits of the places where they would live, 255 17:27 so that they would search for God and perhaps grope around 256 for him and find him, 257 though he is 258 not far from each one of us. 17:28 For in him we live and move about 259 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 260 17:29 So since we are God’s offspring, we should not think the deity 261 is like gold or silver or stone, an image 262 made by human 263 skill 264 and imagination. 265 17:30 Therefore, although God has overlooked 266 such times of ignorance, 267 he now commands all people 268 everywhere to repent, 269 17:31 because he has set 270 a day on which he is going to judge the world 271 in righteousness, by a man whom he designated, 272 having provided proof to everyone by raising 273 him from the dead.”
17:32 Now when they heard about 274 the resurrection from the dead, some began to scoff, 275 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 276 17:34 But some people 277 joined him 278 and believed. Among them 279 were Dionysius, who was a member of the Areopagus, 280 a woman 281 named Damaris, and others with them.
1 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
2 tn Or “terebinths.”
3 tn The disjunctive clause here is circumstantial to the main clause.
4 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
5 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
6 tn Heb “lifted up his eyes.”
7 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
8 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
9 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
10 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
11 sn The reader knows this is a theophany. The three visitors are probably the
12 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
13 tn Heb “do not pass by from upon your servant.”
14 tn The imperative after the jussive indicates purpose here.
15 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
16 tn The Qal cohortative here probably has the nuance of polite request.
17 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
18 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
19 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
20 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
21 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
22 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
23 tn Heb “the young man.”
24 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
25 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
26 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
27 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
28 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
29 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
30 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
31 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
32 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
33 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
34 tn Heb “days.”
35 tn Heb “it had ceased to be for Sarah [after] a way like women.”
36 tn Heb “saying.”
37 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
38 tn The word “too” has been added in the translation for stylistic reasons.
39 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
40 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
41 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
42 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
43 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
44 tn Heb “And the men arose from there.”
45 tn Heb “toward the face of.”
46 tn The disjunctive parenthetical clause sets the stage for the following speech.
47 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
48 tn The active participle here refers to an action that is imminent.
49 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
50 tn The infinitive absolute lends emphasis to the finite verb that follows.
51 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
52 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
53 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
54 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
55 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
56 tn Heb “spoke to.”
57 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
58 tn Heb “heavy.”
59 tn The cohortative indicates the
sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the
60 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
61 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
62 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
63 tn Heb “went.”
64 tc An ancient Hebrew scribal tradition reads “but the
65 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
66 tn Or “ruler.”
67 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
68 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
69 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
70 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
71 tn Heb “because of five.”
72 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
73 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
74 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
75 tn Heb “let it not be hot to the
76 tn After the jussive, the cohortative indicates purpose/result.
77 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
78 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
79 tn Heb “And the
80 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
81 tn Heb “to his place.”
82 tn Grk “And after six days.”
83 tn Grk “John his brother” with “his” referring to James.
84 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
85 tn Here καί (kai) has not been translated.
86 tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
87 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
88 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
89 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
90 tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C3 D L W Θ [Φ] 0281 Ë[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.
91 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.
92 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
93 sn This cloud is the cloud of God’s presence and the voice is his as well.
94 tn Or “surrounded.”
95 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
96 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
97 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
98 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
99 tn Here δέ (de) has not been translated.
100 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
101 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
102 tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.
103 tn Grk “And answering, he said.” This has been simplified in the translation.
104 tn Here καί (kai) has not been translated.
105 tn Here καί (kai) has not been translated.
106 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
107 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
108 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
109 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
110 tn Or “faithless.”
sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
111 tn Grk “how long.”
112 tn Or “put up with.” See Num 11:12; Isa 46:4.
113 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
114 tn Here καί (kai) has been translated as “Then.”
115 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
116 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.
117 tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.
118 tn Grk “faith as,” “faith like.”
119 tn Here καί (kai) has not been translated.
120 tc Many important
121 tn Here δέ (de) has not been translated.
122 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
123 tn Here δέ (de) has not been translated.
124 map For location see Map1 D2; Map2 C3; Map3 B2.
125 tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.
sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).
126 tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
127 sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.
128 sn See the note on the phrase their sons in the previous verse.
129 sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).
130 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
131 tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.
132 tc The present translation (along with most English versions) reads with the Qere, a Qumran text, and the ancient versions וָאֹמַר (va’omar, “and I said”) rather than the Kethib of the MT, which reads וַיֹּאמֶר (vayyo’mer, “and he said”).
133 tn Heb “until the heat of the sun.” The phrase probably means that the gates were to be opened only after the day had progressed a bit, not at the first sign of morning light (cf. KJV, NAB, NASB, NIV, NRSV, TEV, CEV). It is possible, however, that the Hebrew preposition עַד (’ad), here translated as “until,” has a more rare sense of “during.” If so, this would mean that the gates were not to be left open and unattended during the hot part of the day when people typically would be at rest (cf. NLT).
134 tn Presumably this would mean the gates were not to be opened until later in the morning and were to remain open until evening. Some, however, have understood Nehemiah’s instructions to mean that the gates were not to be left open during the hottest part of the day, but must be shut and locked while the guards are still on duty. See J. Barr, “Hebrew עַד, especially at Job i.18 and Neh vii.3,” JJS 27 (1982): 177-88.
135 tn Heb “wide of two hands.”
136 tn Heb “the people were few in its midst.”
137 tn Heb “nobles”; NCV “important men.”
138 tn Heb “the book of genealogy.”
139 tn Heb “in it”; the referent (the genealogical record) has been specified in the translation for clarity.
140 tn Heb “the sons of”; KJV, ASV “the children of”; NAB “the inhabitants of.”
141 tn Heb “who were going up.”
142 tc One medieval Hebrew manuscript has “to Babylon.” Cf. Ezra 2:1.
143 tn Heb “the men of the people of Israel.” Some English versions translate as “the people from Israel” (NCV) or “the Israelite people” (NRSV), but “men” should be retained because the following numbers presumably include only adult males.
144 tn Heb “the sons of.”
145 tn Heb “to the sons of.”
146 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
147 tc The translation reads בְּנֵי (bÿne, “the sons of”) rather than the MT reading בֵית אַנְשֵׁי (’anshey vet, “men of the house of”). Cf. Ezra 2:24.
148 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
149 tn Heb “to the house of.”
150 tn Heb “relate.”
151 tn Heb “the house of their fathers.”
152 tn Heb “their seed.”
153 tn Heb “they were desecrated.”
154 tn The Hebrew term תִּרְשָׁתָא (tirshata’; KJV “Tirshatha”) is the official title of a Persian governor in Judea. In meaning it may be similar to “excellency” (cf. NAB). See further BDB 1077 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395; HALOT 1798 s.v.
155 tn Heb “stood.”
156 tc Most Hebrew
157 tn Heb “the heads of the fathers.”
158 tn Heb “darics” (also in vv. 71, 72).
159 tn Heb “the sons of Israel.” So also in vv. 14, 17; 9:1.
160 tn The traditional understanding of the chapter and verse division here is probably incorrect. The final part of v. 73 is best understood as belonging with 8:1.
161 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
162 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
163 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
164 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
165 sn See the note on synagogue in 6:9.
166 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
167 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
168 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
169 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
170 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
171 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
172 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
173 tn Or “convinced.”
174 tn Or “a large crowd.”
175 tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
176 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
177 tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
178 tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
179 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
180 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.
181 sn The attack took place at Jason’s house because this was probably the location of the new house church.
182 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
183 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
184 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
185 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
186 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
187 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
188 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
189 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
190 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
191 tn The word “named” is not in the Greek text, but is supplied for clarity.
192 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
193 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
194 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
195 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.
196 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
197 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
198 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
199 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
200 sn See the note on synagogue in 6:9.
201 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
202 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
203 sn Thessalonica was a city in Macedonia (modern Salonica).
map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
204 tn Or “willingly,” “readily”; Grk “with all eagerness.”
205 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
206 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
207 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
208 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
209 tn Or “respected.”
210 sn Thessalonica was a city in Macedonia (modern Salonica).
211 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
212 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
213 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
214 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
215 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
216 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
217 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
218 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
219 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
220 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”
sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
221 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
222 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
223 tn Or “and the devout,” 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, and the note on the phrase “God-fearing Greeks” in 17:4.
224 sn See the note on synagogue in 6:9.
225 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
226 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
227 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
228 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
229 tn Grk “saying.”
230 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
231 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
232 sn This is a parenthetical note by the author.
233 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
234 tn Or “to the council of the Areopagus.” See also the term in v. 22.
sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
235 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
236 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
237 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
238 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
239 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
240 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
241 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
242 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
243 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
244 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
245 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
246 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
247 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
248 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
249 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
250 tn Grk “he himself gives to all [people] life and breath and all things.”
251 sn The one man refers to Adam (the word “man” is understood).
252 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
253 tn Grk “to live over all the face of the earth.”
254 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
255 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
256 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
257 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
258 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
259 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”
260 sn This quotation is from Aratus (ca. 310-245
261 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
262 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
263 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
264 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
265 tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
266 tn Or “has deliberately paid no attention to.”
267 tn Or “times when people did not know.”
268 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
269 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
270 tn Or “fixed.”
271 sn The world refers to the whole inhabited earth.
272 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
273 tn The participle ἀναστήσας (anasthsa") indicates means here.
274 tn The participle ἀκούσαντες (akousante") has been taken temporally.
275 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
276 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
277 tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).
278 tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
279 tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.
280 tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.
281 tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
