¹ tn Heb “did not know the wars of Canaan.”

² tn The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, “only in order that the generations of the Israelites might know, to teach them war – only those who formerly did not know them.”

sn The stated purpose for leaving the nations (to teach the subsequent generations…how to conduct holy war) seems to contradict 2:22 and 3:4, which indicate the nations were left to test Israel’s loyalty to the Lord. However, the two stated purposes can be harmonized. The willingness of later generations to learn and engage in holy war would measure their allegiance to the Lord (see B. G. Webb, Judges [JSOTSup], 114-15).

³ tn The words “These were the nations,” though not present in the Hebrew text, are supplied in the translation for clarity.

⁴ tn Or “the entrance to Hamath.”

⁵ tn Heb “to know if they would hear the commands of the Lord which he commanded their fathers by the hand of Moses.”

⁶ tn Heb “to their sons.”

⁷ tn Or “served”; or “followed” (this term occurs in the following verse as well).

⁸ tn Heb “in the eyes of the Lord.”

⁹ sn The Asherahs were local manifestations of the Canaanite goddess Asherah.

¹⁰ tn Or “The Lord’s anger burned (or raged) against Israel.”

¹¹ tn Heb “sold them into the hands of.”

¹² tn Or “Cushan the Doubly Wicked.”

¹³ tn Or “they served Cushan-Rishathaim.”

¹⁴ tn Heb “the Lord.”

¹⁵ tn Or “delivered.”

¹⁶ tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).

¹⁷ tn Heb “was on him.”

¹⁸ tn Heb “his hand was strong against Cushan-Rishathaim.”

¹⁹ tn Heb “in the eyes of the Lord” (also later in this verse).

²⁰ tn Heb “strengthened Eglon…against Israel.”

²¹ tn Heb “and he gathered to him.”

²² tn Or “the Israelites served Eglon.”

²³ tn Heb “the Lord.” This has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

²⁴ tn The phrase, which refers to Ehud, literally reads “bound/restricted in the right hand,” apparently a Hebrew idiom for a left-handed person. See Judg 20:16, where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, “The Assassination of Eglon: The First Locked-Room Murder Mystery,” BRev 4 (1988): 35.

²⁵ tn Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”

²⁶ tn The Hebrew term גֹּמֶד (gomed) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger – approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist – approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand – approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1-5, 142.

²⁷ tn Heb “the tribute payment.”

²⁸ tn Or “returned” (i.e., to Eglon’s palace).

²⁹ tn The words “when he reached” are supplied in the translation for clarification. The Hebrew text simply reads “from.”

³⁰ tn Or “idols.”

³¹ tn The words “to Eglon” are supplied in the translation for clarification.

³² tn Heb “he”; the referent (Eglon) has been specified in the translation for clarity.

³³ tn Or “Hush!”

³⁴ tn Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5, 144.

³⁵ tn Heb “word of [i.e., from] God.”

³⁶ tn Or “throne.”

³⁷ tn Heb “his”; the referent (Eglon) has been specified in the translation for clarity.

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

³⁹ tn The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה (parshÿdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” (חֶרֶב, kherev) is feminine and the verb form translated “came out” (וַיֵּצֵא, vayyetse’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1-5, 146-48, for discussion of the options.

⁴⁰ tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.

⁴¹ tn Heb “his.”

⁴² tn Heb “covering his feet” (i.e., with his outer garments while he relieves himself).

⁴³ tn The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.

⁴⁴ tn The words “the doors” are supplied.

⁴⁵ tn Heb “See, their master, fallen to the ground, dead.”

⁴⁶ tn Heb “When he arrived.”

⁴⁷ tn That is, “mustered an army.”

⁴⁸ tn Heb “now he was before them.”

⁴⁹ tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”

⁵⁰ tn The word “River” is not in the Hebrew text, but is supplied for clarity.

⁵¹ tn Or “against Moab,” that is, so as to prevent the Moabites from crossing.

⁵² tn Heb “They struck Moab that day – about ten thousand men.”

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

⁵⁴ tn Heb “was.”

⁵⁵ tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.

⁵⁶ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

⁵⁷ tn Grk “said.”

⁵⁸ tn Or “ancestor”; Grk “father.”

⁵⁹ sn A quotation from Gen 12:1.

⁶⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁶¹ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

⁶² tn Grk “And he.” 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.

⁶³ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

⁶⁴ tn Grk “a step of a foot” (cf. Deut 2:5).

⁶⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁶⁶ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

⁶⁷ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

⁶⁸ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

⁶⁹ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

⁷⁰ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

⁷¹ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

⁷² tn The words “of there” are not in the Greek text, but are implied.

sn A quotation from Gen 15:14.

⁷³ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

⁷⁴ sn An allusion to Exod 3:12.

⁷⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁷⁶ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

⁷⁷ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

⁷⁸ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

⁷⁹ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

⁸⁰ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

⁸¹ tn Grk “And the.” 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.

⁸² tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

⁸³ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

⁸⁴ tn Or “appointed.” See Gen 41:41-43.

⁸⁵ tn Grk “came upon all Egypt.”

⁸⁶ tn Grk “and,” but logically causal.

⁸⁷ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

⁸⁸ tn Or “forefathers”; Grk “fathers.”

⁸⁹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

⁹⁰ tn Or “forefathers”; Grk “fathers.”

⁹¹ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁹² tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

⁹³ tn The words “a message” are not in the Greek text, but are implied.

⁹⁴ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

⁹⁵ tn Grk “souls” (here an idiom for the whole person).

⁹⁶ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁹⁷ tn Or “forefathers”; Grk “fathers.”

⁹⁸ tn “and they.”

⁹⁹ sn See Gen 49:29-32.

¹⁰⁰ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

¹⁰¹ tn Grk “the people increased and multiplied.”

¹⁰² tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

¹⁰³ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

¹⁰⁴ sn A quotation from Exod 1:8.

¹⁰⁵ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

¹⁰⁶ tn Or “race.”

¹⁰⁷ tn Or “forefathers”; Grk “fathers.”

¹⁰⁸ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

¹⁰⁹ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

¹¹⁰ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

¹¹¹ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

¹¹² tn Or “exposed” (see v. 19).

¹¹³ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

¹¹⁴ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

¹¹⁵ tn Or “instructed.”

¹¹⁶ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

¹¹⁷ tn Grk “heart.”

¹¹⁸ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

¹¹⁹ tn Grk “the sons of Israel.”

¹²⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

¹²¹ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

¹²² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

¹²³ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

¹²⁴ tn Grk “his brothers.”

¹²⁵ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

¹²⁶ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

¹²⁷ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

¹²⁸ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

¹²⁹ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

¹³⁰ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

¹³¹ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

¹³² tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

¹³³ tn Or “appointed.”

¹³⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

¹³⁵ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

¹³⁶ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

¹³⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

¹³⁸ tn Or “wilderness.”

¹³⁹ sn An allusion to Exod 3:2.

¹⁴⁰ tn Or “ancestors”; Grk “fathers.”

¹⁴¹ tn Grk “and Isaac,” but 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.

¹⁴² sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

¹⁴³ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

¹⁴⁴ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

¹⁴⁵ tn Or “mistreatment.”

¹⁴⁶ tn Or “to set them free.”

¹⁴⁷ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

¹⁴⁸ sn A quotation from Exod 3:7-8, 10.

¹⁴⁹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

¹⁵⁰ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

¹⁵¹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

¹⁵² tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

¹⁵³ tn Here the context indicates the miraculous nature of the signs mentioned.

sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

¹⁵⁴ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

¹⁵⁵ tn Grk “and at,” but 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.

¹⁵⁶ tn Or “desert.”

¹⁵⁷ tn Grk “to the sons of Israel.”

¹⁵⁸ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

¹⁵⁹ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

¹⁶⁰ tn Or “desert.”

¹⁶¹ tn Or “forefathers”; Grk “fathers.”

¹⁶² tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

¹⁶³ tn Or “messages.” This is an allusion to the law given to Moses.

¹⁶⁴ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

¹⁶⁵ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

¹⁶⁶ tn Or “forefathers”; Grk “fathers.”

¹⁶⁷ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

¹⁶⁸ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

¹⁶⁹ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

¹⁷⁰ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

¹⁷¹ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

¹⁷² tn Grk “In those days.”

¹⁷³ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

¹⁷⁴ tn Grk “and brought,” but 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.

¹⁷⁵ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

¹⁷⁶ tn Or “in what they had done.”

¹⁷⁷ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

¹⁷⁸ tn Or “stars.”

sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

¹⁷⁹ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

¹⁸⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

¹⁸¹ tn Or “tent.”

sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

¹⁸² sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

¹⁸³ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

¹⁸⁴ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

¹⁸⁵ tn Or “I will make you move.”

¹⁸⁶ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

¹⁸⁷ tn Or “forefathers”; Grk “fathers.”

¹⁸⁸ tn Or “tent.”

sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

¹⁸⁹ tn Or “desert.”

¹⁹⁰ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

¹⁹¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁹² tn Grk “And.” 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.

¹⁹³ tn Or “forefathers”; Grk “fathers.”

¹⁹⁴ tn Or “forefathers”; Grk “fathers.”

sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

¹⁹⁵ tn Grk “In those days.”

¹⁹⁶ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

¹⁹⁷ tn Or “grace.”

¹⁹⁸ tn Grk “before,” “in the presence of.”

¹⁹⁹ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

²⁰⁰ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

²⁰¹ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

²⁰² sn See 1 Kgs 8:1-21.

²⁰³ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

²⁰⁴ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

²⁰⁵ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

²⁰⁶ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

²⁰⁷ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?

²⁰⁸ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

²⁰⁹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

²¹⁰ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

²¹¹ tn Or “forefathers”; Grk “fathers.”

²¹² tn Or “forefathers”; Grk “fathers.”

²¹³ sn Which…persecute. The rhetorical question suggests they persecuted them all.

²¹⁴ tn Grk “And they.” 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.

²¹⁵ sn The Righteous One is a reference to Jesus Christ.

²¹⁶ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

²¹⁷ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

²¹⁸ tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.

²¹⁹ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

²²⁰ tn Or “did not obey it.”

²²¹ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

²²² tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

²²³ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

²²⁴ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

²²⁵ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

²²⁶ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

²²⁷ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

²²⁸ sn They covered their ears to avoid hearing what they considered to be blasphemy.

²²⁹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

²³⁰ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

²³¹ tn Or “outer garments.”

sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

²³² tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

²³³ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

²³⁴ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

²³⁵ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

²³⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

²³⁷ tn Heb “For thus says the Lord concerning…”

²³⁸ tn Heb “Thus says the Lord concerning the sons and daughters who are born in the place and concerning their mothers who give them birth and their fathers who fathered them in this land.”

²³⁹ tn Heb “For thus says the Lord…”

²⁴⁰ tn Heb “my peace.” The Hebrew word שְׁלוֹמִי (shÿlomi) can be translated “peace, prosperity” or “well-being” (referring to wholeness or health of body and soul).

²⁴¹ tn Heb “Oracle of the Lord.”

²⁴² sn These were apparently pagan customs associated with mourning (Isa 15:2; Jer 47:5) which were forbidden in Israel (Lev 19:8; 21:5) but apparently practiced anyway (Jer 41:5).

²⁴³ tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style.

sn For the title “the Lord God of Israel who rules over all” see 7:3 and the study note on 2:19.

²⁴⁴ tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.

²⁴⁵ tn Heb “all these words/things.”

sn The actions of the prophet would undoubtedly elicit questions about his behavior and he would have occasion to explain the reason.

²⁴⁶ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

²⁴⁷ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

²⁴⁸ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

²⁴⁹ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

²⁵⁰ sn For the argumentation here compare Jer 7:23-26.

²⁵¹ tn The particle translated here “Yet” (לָכֵן, lakhen) is regularly translated “So” or “Therefore” and introduces a consequence. However, in a few cases it introduces a contrasting set of conditions. Compare its use in Judg 11:8; Jer 48:12; 49:2; 51:52; and Hos 2:14 (2:16 HT).

²⁵² tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion.

²⁵³ tn Heb “Behold the days are coming.”

²⁵⁴ tn These two verses which constitute one long sentence with compound, complex subordinations has been broken up for sake of English style. It reads, “Therefore, behold the days are coming, says the Lord [Heb ‘oracle of the Lord’] and it will not be said any longer, ‘By the life of the Lord who…Egypt’ but ‘by the life of the Lord who…’ and I will bring them back….”

²⁵⁵ tn Heb “Oracle of the Lord.” The Lord has been speaking; the first person has been utilized in translation to avoid a shift which might create confusion.

²⁵⁶ tn Heb “Behold I am about to send for many fishermen and they will catch them. And after that I will send for many hunters and they will hunt them from every mountain and from every hill and from the cracks in the rocks.”

sn The picture of rounding up the population for destruction and exile is also seen in Amos 4:2 and Hab 1:14-17.

²⁵⁷ tn Heb “For my eyes are upon all their ways. They are not hidden from before me. And their sin is not hidden away from before my eyes.”

²⁵⁸ tn Heb “First.” Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14-16. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the “original” which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.

²⁵⁹ tn Heb “double.” However, usage in Deut 15:18 and probably Isa 40:2 argues for “full compensation.” This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 218, for bibliography.

²⁶⁰ tn Heb “my inheritance.”

sn For earlier references to the term used here see Jer 2:7 where it applies as here to the land, Jer 10:16; 12:8-9 where it applies to the people, and Jer 12:7 where it applies to the temple.

²⁶¹ tn Many of the English versions take “lifeless statues of their detestable idols” with “filled” as a compound object. This follows the Masoretic punctuation but violates usage. The verb “fill” never takes an object preceded by the preposition בְּ (bet).

²⁶² tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

²⁶³ tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

²⁶⁴ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

²⁶⁵ tn Heb “and they are ‘no gods.’” For the construction here compare 2:11 and a similar construction in 2 Kgs 19:18 and see BDB 519 s.v. לֹא 1.b(b).

²⁶⁶ tn The words “The Lord said” are not in the text. However, it is obvious that he is the speaker. These words are supplied in the translation for clarity.

²⁶⁷ tn Or “So I will make known to those nations, I will make known to them at this time my power and my might. Then they will know that my name is the Lord.”

tn There is a decided ambiguity in this text about the identity of the pronoun “them.” Is it his wicked people he has been predicting judgment upon or the nations that have come to recognize the folly of idolatry? The nearer antecedent would argue for that. However, usage of “hand” (translated here “power”) in 6:12; 15:6 and later 21:5 and especially the threatening motif of “at this time” (or “now”) in 10:18 suggest that the “So” goes back logically to vv. 16-18, following a grounds of judgment with the threatened consequence as it has in at least 16 out of 18 occurrences thus far. Moreover it makes decidedly more sense that the Jews will know that his name is the Lord as the result of the present (“at this time”) display of his power in judgment than that the idolaters will at some later (cf. Isa 2:2-4 for possible parallel) time. There has been a decided emphasis that the people of Israel do not “know” him (cf. 2:8; 4:22; 9:3, 6). Now they will, but in a way they did not wish to. There is probably an allusion (and an ironic reversal) here to Exod 3:13-15; 34:5-7. They have presumed upon his graciousness and forgotten that his name not only involves being with them to help but being against them to punish sin. Even if the alternate translation is followed the reference is still to God’s mighty power made known in judging the wicked Judeans. The words “power” and “might” are an example of hendiadys in which two nouns joined by “and” in which one modifies the other.

²⁶⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁶⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

map For location see Map1 D2; Map2 C3; Map3 B2.

²⁷⁰ tn Grk “it was heard.”

²⁷¹ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

²⁷² tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

²⁷³ tn The redundancy in this verse is characteristic of the author’s rougher style.

²⁷⁴ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

²⁷⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁷⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

²⁷⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

²⁷⁹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁸⁰ tn Grk “Reasoning within their hearts.”

²⁸¹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

²⁸² tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

²⁸³ tn Grk “they were thus reasoning within themselves.”

²⁸⁴ tn Grk “Why are you reasoning these things in your hearts?”

²⁸⁵ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

²⁸⁶ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

²⁸⁷ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

²⁸⁸ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

²⁸⁹ tn Grk “to your house.”

²⁹⁰ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

²⁹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

²⁹² tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

²⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁹⁴ tn Grk “As he reclined at table.”

sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

²⁹⁵ tn Grk “his.”

²⁹⁶ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

²⁹⁷ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁹⁸ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

²⁹⁹ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

³⁰⁰ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

³⁰¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

³⁰² sn John refers to John the Baptist.

³⁰³ sn See the note on Pharisees in 2:16.

³⁰⁴ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

³⁰⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

³⁰⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁰⁷ tn Grk “And Jesus.”

³⁰⁸ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

³⁰⁹ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

³¹⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

³¹¹ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

³¹² tn Grk “then on that day.”

³¹³ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

³¹⁴ sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

³¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

³¹⁶ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

³¹⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

³¹⁸ sn See the note on Pharisees in 2:16.

³¹⁹ tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

³²⁰ tn Grk “the bread of presentation.”

sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1-8, Luke 6:1-5.

³²¹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

³²² sn See 1 Sam 21:1-6.

³²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³²⁴ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

³²⁵ tn The term “lord” is in emphatic position in the Greek text.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.