Genesis 2:1-25 
Context2:1 The heavens and the earth 1 were completed with everything that was in them. 2 2:2 By 3 the seventh day God finished the work that he had been doing, 4 and he ceased 5 on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy 6 because on it he ceased all the work that he 7 had been doing in creation. 8
2:4 This is the account 9 of the heavens and
the earth 10 when they were created – when the Lord God 11 made the earth and heavens. 12
2:5 Now 13 no shrub of the field had yet grown on the earth, and no plant of the field 14 had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 15 2:6 Springs 16 would well up 17 from the earth and water 18 the whole surface of the ground. 19 2:7 The Lord God formed 20 the man from the soil of the ground 21 and breathed into his nostrils the breath of life, 22 and the man became a living being. 23
2:8 The Lord God planted an orchard 24 in the east, 25 in Eden; 26 and there he placed the man he had formed. 27 2:9 The Lord God made all kinds of trees grow from the soil, 28 every tree that was pleasing to look at 29 and good for food. (Now 30 the tree of life 31 and the tree of the knowledge of good and evil 32 were in the middle of the orchard.)
2:10 Now 33 a river flows 34 from Eden 35 to
water the orchard, and from there it divides 36 into four headstreams. 37 2:11 The name of the first is Pishon; it runs through 38 the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; 39 pearls 40 and lapis lazuli 41 are also there). 2:13 The name of the second river is Gihon; it runs through 42 the entire land of Cush. 43 2:14 The name of the third river is Tigris; it runs along the east side of Assyria. 44 The fourth river is the Euphrates.
2:15 The Lord God took the man and placed 45 him in the orchard in 46 Eden to care for it and to maintain it. 47 2:16 Then the Lord God commanded 48 the man, “You may freely eat 49 fruit 50 from every tree of the orchard, 2:17 but 51 you must not eat 52 from the tree of the knowledge of good and evil, for when 53 you eat from it you will surely die.” 54
2:18 The Lord God said, “It is not good for the man to be alone. 55 I will make a companion 56 for him who corresponds to him.” 57 2:19 The Lord God formed 58 out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would 59 name them, and whatever the man called each living creature, that was its name. 2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 60 no companion who corresponded to him was found. 61 2:21 So the Lord God caused the man to fall into a deep sleep, 62 and while he was asleep, 63 he took part of the man’s side 64 and closed up the place with flesh. 65 2:22 Then the Lord God made 66 a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,
“This one at last 67 is bone of my bones
and flesh of my flesh;
this one will be called 68 ‘woman,’
for she was taken out of 69 man.” 70
2:24 That is why 71 a man leaves 72 his father and mother and unites with 73 his wife, and they become a new family. 74 2:25 The man and his wife were both naked, 75 but they were not ashamed. 76
Matthew 2:1-23
Context2:1 After Jesus was born in Bethlehem 77 in Judea, in the time 78 of King Herod, 79 wise men 80 from the East came to Jerusalem 81 2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose 82 and have come to worship him.” 2:3 When King Herod 83 heard this he was alarmed, and all Jerusalem with him. 2:4 After assembling all the chief priests and experts in the law, 84 he asked them where the Christ 85 was to be born. 2:5 “In Bethlehem of Judea,” they said, “for it is written this way by the prophet:
2:6 ‘And you, Bethlehem, in the land of Judah,
are in no way least among the rulers of Judah,
for out of you will come a ruler who will shepherd my people Israel.’” 86
2:7 Then Herod 87 privately summoned the wise men and determined from them when the star had appeared. 2:8 He 88 sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.” 2:9 After listening to the king they left, and once again 89 the star they saw when it rose 90 led them until it stopped above the place where the child was. 2:10 When they saw the star they shouted joyfully. 91 2:11 As they came into the house and saw the child with Mary his mother, they bowed down 92 and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, 93 and myrrh. 94 2:12 After being warned in a dream not to return to Herod, 95 they went back by another route to their own country.
2:13 After they had gone, an 96 angel of the Lord 97 appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod 98 is going to look for the child to kill him.” 2:14 Then he got up, took the child and his mother during 99 the night, and went to Egypt. 2:15 He stayed there until Herod 100 died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” 101
2:16 When Herod 102 saw that he had been tricked by the wise men, he became enraged. He sent men 103 to kill all the children in Bethlehem 104 and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. 2:17 Then what was spoken by Jeremiah the prophet was fulfilled:
2:18 “A voice was heard in Ramah,
weeping and loud wailing, 105
Rachel weeping for her children,
and she did not want to be comforted, because they were 106 gone.” 107
2:19 After Herod 108 had died, an 109 angel of the Lord 110 appeared in a dream to Joseph in Egypt 2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.” 2:21 So 111 he got up and took the child and his mother and returned to the land of Israel. 2:22 But when he heard that Archelaus 112 was reigning over Judea in place of his father Herod, 113 he was afraid to go there. After being warned in a dream, he went to the regions of Galilee. 2:23 He came to a town called Nazareth 114 and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus 115 would be called a Nazarene. 116
Ezra 2:1-70
Context2:1 117 These are the people 118 of the province who were going up, 119 from the captives of the exile whom King Nebuchadnezzar of Babylon had forced into exile in Babylon. They returned to Jerusalem 120 and Judah, each to his own city. 2:2 They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.
The number of Israelites 121 was as follows: 122
2:3 the descendants 123 of Parosh: 2,172;
2:4 the descendants of Shephatiah: 372;
2:5 the descendants of Arah: 775;
2:6 the descendants of Pahath-Moab (from the line 124 of Jeshua and 125 Joab): 2,812;
2:7 the descendants of Elam: 1,254;
2:8 the descendants of Zattu: 945;
2:9 the descendants of Zaccai: 760;
2:10 the descendants of Bani: 642;
2:11 the descendants of Bebai: 623;
2:12 the descendants of Azgad: 1,222;
2:13 the descendants of Adonikam: 666;
2:14 the descendants of Bigvai: 2,056;
2:15 the descendants of Adin: 454;
2:16 the descendants of Ater (through 126 Hezekiah): 98;
2:17 the descendants of Bezai: 323;
2:18 the descendants of Jorah: 112;
2:19 the descendants of Hashum: 223;
2:20 the descendants of Gibbar: 95.
2:21 The men 127 of Bethlehem: 128 123;
2:22 the men of Netophah: 56;
2:23 the men of Anathoth: 128;
2:24 the men of the family 129 of Azmaveth: 42;
2:25 the men of Kiriath Jearim, 130 Kephirah and Beeroth: 743;
2:26 the men of Ramah and Geba: 621;
2:27 the men of Micmash: 122;
2:28 the men of Bethel 131 and Ai: 223;
2:29 the descendants of Nebo: 52;
2:30 the descendants of Magbish: 156;
2:31 the descendants of the other Elam: 1,254;
2:32 the descendants of Harim: 320;
2:33 the men of Lod, Hadid, and Ono: 725;
2:34 the men of Jericho: 132 345;
2:35 the descendants of Senaah: 3,630.
2:36 The priests: the descendants of Jedaiah (through the family 133 of Jeshua): 973;
2:37 the descendants of Immer: 1,052;
2:38 the descendants of Pashhur: 1,247;
2:39 the descendants of Harim: 1,017.
2:40 The Levites: the descendants of Jeshua and Kadmiel (through the line of Hodaviah): 74.
2:41 The singers: the descendants of Asaph: 128.
2:42 The gatekeepers: 134 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: 139.
2:43 The temple servants: the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth, 2:44 the descendants of Keros, the descendants of Siaha, the descendants of Padon, 2:45 the descendants of Lebanah, the descendants of Hagabah, the descendants of Akkub, 2:46 the descendants of Hagab, the descendants of Shalmai, 135 the descendants of Hanan, 2:47 the descendants of Giddel, the descendants of Gahar, the descendants of Reaiah, 2:48 the descendants of Rezin, the descendants of Nekoda, the descendants of Gazzam, 2:49 the descendants of Uzzah, the descendants of Paseah, the descendants of Besai, 2:50 the descendants of Asnah, the descendants of Meunim, the descendants of Nephussim, 2:51 the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur, 2:52 the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha, 2:53 the descendants of Barkos, the descendants of Sisera, the descendants of Temah, 2:54 the descendants of Neziah, and the descendants of Hatipha.
2:55 The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Hassophereth, the descendants of Peruda, 2:56 the descendants of Jaala, the descendants of Darkon, the descendants of Giddel, 2:57 the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth-Hazzebaim, and the descendants of Ami.
2:58 All the temple servants and the descendants of the servants of Solomon: 392.
2:59 These are the ones that came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify 136 their family connection 137 or their ancestry, 138 as to whether they really were from Israel):
2:60 the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda: 652.
2:61 And from among 139 the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite and was called by that 140 name). 2:62 They 141 searched for their records in the genealogical materials, but did not find them. 142 They were therefore excluded 143 from the priesthood. 2:63 The governor 144 instructed them not to eat any of the sacred food until there was a priest who could consult 145 the Urim and Thummim.
2:64 The entire group numbered 42,360, 146 2:65 not counting 147 their male and female servants, who numbered 7,337. They also had 200 male and female singers 2:66 and 736 horses, 245 mules, 2:67 435 camels, and 6,720 donkeys. 2:68 When they came to the Lord’s temple in Jerusalem, some of the family leaders 148 offered voluntary offerings for the temple of God in order to rebuild 149 it on its site. 2:69 As they were able, 150 they gave to the treasury for this work 61,000 drachmas 151 of gold, 5,000 minas 152 of silver, and 100 priestly robes. 153
2:70 The priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel lived in their towns.
Acts 2:1-47
Context2:1 Now 154 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 155 a sound 156 like a violent wind blowing 157 came from heaven 158 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 159 appeared to them and came to rest on each one of them. 2:4 All 160 of them were filled with the Holy Spirit, and they began to speak in other languages 161 as the Spirit enabled them. 162
2:5 Now there were devout Jews 163 from every nation under heaven residing in Jerusalem. 164 2:6 When this sound 165 occurred, a crowd gathered and was in confusion, 166 because each one heard them speaking in his own language. 2:7 Completely baffled, they said, 167 “Aren’t 168 all these who are speaking Galileans? 2:8 And how is it that each one of us hears them 169 in our own native language? 170 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 171 2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, 172 and visitors from Rome, 173 2:11 both Jews and proselytes, 174 Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” 175 2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, 176 saying, “They are drunk on new wine!” 177
2:14 But Peter stood up 178 with the eleven, raised his voice, and addressed them: “You men of Judea 179 and all you who live in Jerusalem, 180 know this 181 and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, 182 for it is only nine o’clock in the morning. 183 2:16 But this is what was spoken about through the prophet Joel: 184
2:17 ‘And in the last days 185 it will be,’ God says,
‘that I will pour out my Spirit on all people, 186
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
2:18 Even on my servants, 187 both men and women,
I will pour out my Spirit in those days, and they will prophesy. 188
2:19 And I will perform wonders in the sky 189 above
and miraculous signs 190 on the earth below,
blood and fire and clouds of smoke.
2:20 The sun will be changed to darkness
and the moon to blood
before the great and glorious 191 day of the Lord comes.
2:21 And then 192 everyone who calls on the name of the Lord will be saved.’ 193
2:22 “Men of Israel, 194 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 195 wonders, and miraculous signs 196 that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 197 by nailing him to a cross at the hands of Gentiles. 198 2:24 But God raised him up, 199 having released 200 him from the pains 201 of death, because it was not possible for him to be held in its power. 202 2:25 For David says about him,
‘I saw the Lord always in front of me, 203
for he is at my right hand so that I will not be shaken.
2:26 Therefore my heart was glad and my tongue rejoiced;
my body 204 also will live in hope,
2:27 because you will not leave my soul in Hades, 205
nor permit your Holy One to experience 206 decay.
2:28 You have made known to me the paths of life;
you will make me full of joy with your presence.’ 207
2:29 “Brothers, 208 I can speak confidently 209 to you about our forefather 210 David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because 211 he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants 212 on his throne, 213 2:31 David by foreseeing this 214 spoke about the resurrection of the Christ, 215 that he was neither abandoned to Hades, 216 nor did his body 217 experience 218 decay. 219 2:32 This Jesus God raised up, and we are all witnesses of it. 220 2:33 So then, exalted 221 to the right hand 222 of God, and having received 223 the promise of the Holy Spirit 224 from the Father, he has poured out 225 what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,
‘The Lord said to my lord,
“Sit 226 at my right hand
2:35 until I make your enemies a footstool 227 for your feet.”’ 228
2:36 Therefore let all the house of Israel know beyond a doubt 229 that God has made this Jesus whom you crucified 230 both Lord 231 and Christ.” 232
2:37 Now when they heard this, 233 they were acutely distressed 234 and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized 235 in the name of Jesus Christ 236 for 237 the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 238 2:39 For the promise 239 is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified 240 and exhorted them saying, “Save yourselves from this perverse 241 generation!” 2:41 So those who accepted 242 his message 243 were baptized, and that day about three thousand people 244 were added. 245
2:42 They were devoting themselves to the apostles’ teaching and to fellowship, 246 to the breaking of bread and to prayer. 247 2:43 Reverential awe 248 came over everyone, 249 and many wonders and miraculous signs 250 came about by the apostles. 2:44 All who believed were together and held 251 everything in common, 2:45 and they began selling 252 their property 253 and possessions and distributing the proceeds 254 to everyone, as anyone had need. 2:46 Every day 255 they continued to gather together by common consent in the temple courts, 256 breaking bread from 257 house to house, sharing their food with glad 258 and humble hearts, 259 2:47 praising God and having the good will 260 of all the people. And the Lord was adding to their number every day 261 those who were being saved.
1 tn See the note on the phrase “the heavens and the earth” in 1:1.
2 tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.
3 tn Heb “on/in the seventh day.”
4 tn Heb “his work which he did [or “made”].”
5 tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.
6 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
7 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
8 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
9 tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.
sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tolÿdot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.
10 tn See the note on the phrase “the heavens and the earth” in 1:1.
sn This is the only use of the Hebrew noun תּוֹלְדֹת (tolÿdot) in the book that is not followed by a personal name (e.g., “this is the account of Isaac”). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the
11 sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (
12 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.
13 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).
14 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”
15 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.
sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).
16 tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.
17 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.
18 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.
19 tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”
sn Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ’erets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ’adam) was made (Gen 2:7).
20 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)
sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
21 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
22 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).
sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.
23 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).
24 tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.
sn The
25 tn Heb “from the east” or “off east.”
sn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.
26 sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.
27 tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.
28 tn Heb “ground,” referring to the fertile soil.
29 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
30 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
31 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
32 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
33 tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.
34 tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.
35 sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.
36 tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)
37 tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”
38 tn Heb “it is that which goes around.”
39 tn Heb “good.”
40 tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).
41 tn Or “onyx.”
42 tn Heb “it is that which goes around.”
43 sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.
44 tn Heb “Asshur” (so NEB, NIV).
45 tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.
46 tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).
47 tn Heb “to work it and to keep it.”
sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.
48 sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.
49 tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”
50 tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).
51 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
52 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
53 tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.
54 tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”
sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.
55 tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.
56 tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.
57 tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.
58 tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.
59 tn The imperfect verb form is future from the perspective of the past time narrative.
60 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
61 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
62 tn Heb “And the
63 tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).
64 tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.
65 tn Heb “closed up the flesh under it.”
66 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
67 tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.
68 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).
sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.
69 tn Or “from” (but see v. 22).
70 sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.
71 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
72 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
73 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
74 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.
75 tn Heb “And the two of them were naked, the man and his wife.”
sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).
76 tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.
77 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
78 tn Grk “in the days.”
79 sn King Herod was Herod the Great, who ruled Palestine from 37
80 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
81 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
82 tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).
83 sn See the note on King Herod in 2:1.
84 tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
85 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 1:16.
86 sn A quotation from Mic 5:2.
87 sn See the note on King Herod in 2:1.
88 tn Here καί (kai) has not been translated.
89 tn Grk “and behold the star.”
90 tn See the note on the word “rose” in 2:2.
91 tn Grk “they rejoiced with very great joy.”
92 tn Grk “they fell down.” 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.”
93 sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).
94 sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.
95 sn See the note on King Herod in 2:1.
96 tn Grk “behold, an angel.” 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).
97 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
98 sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.
99 tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).
100 sn See the note on King Herod in 2:1.
101 sn A quotation from Hos 11:1.
102 sn See the note on King Herod in 2:1. Note the fulfillment of the prophecy given by the angel in 2:13.
103 tn Or “soldiers.”
104 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
105 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later
106 tn Grk “are”; the Greek text uses a present tense verb.
107 sn A quotation from Jer 31:15.
108 sn See the note on King Herod in 2:1. When Herod the Great died in 4
109 tn Grk “behold, an angel.” 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).
110 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
111 tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.
112 sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.
113 sn See the note on King Herod in 2:1.
114 sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.
map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
115 tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.
116 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
117 sn The list of names and numbers in this chapter of Ezra has a parallel account in Neh 7:6-73. The fact that the two lists do not always agree in specific details suggests that various textual errors have crept into the accounts during the transmission process.
118 tn Heb “the sons of.”
119 tn The Hebrew term הָעֹלִים (ha’olim, “those who were going up” [Qal active participle]) refers to continual action in the past. Most translations render this as a simple past: “went up” (KJV), “came up” (RSV, ASV, NASV, NIV), “came” (NRSV). CEV paraphrases: “were on their way back.”
120 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
121 tn Heb “men of the people of Israel.”
122 tn The words “was as follows” are not in the Hebrew text but are used in the translation for clarity.
123 tn Heb “the sons of.”
124 tn Heb “to the sons of.” Cf. v. 40.
125 tc The MT reads יוֹאָב (yo’av, “Joab”). However, syntax demands the reading וְיוֹאָב (vÿyo’av, “and Joab”) which is reflected in the LXX and Syriac.
126 tn Heb “to.” So also in vv. 36, 40.
127 tc The translation follows the suggestion in BHS and reads אַנְשֵׁי (’anshe, “the men of”) here rather than the reading בְּנֵי (bÿne, “the sons of”) found in the MT. So also in vv. 25, 26, 33, 34.
128 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
129 tc The translation follows the suggestion in BHS and reads אַשְׁנֵי בֵּית (’ashne bet, “men of the house of”) here rather than the reading בְּנֵי (bÿne, “the sons of”) found in the MT.
tn Heb “the men of the house of Azmaveth”; some regard בֵּית (bet, “house of”) as a part of the place name: NAB, NLT “Beth-azmaveth.”
130 tc The translation, with the support of many manuscripts, reads יְעָרִים (yÿ’arim) here rather than the reading עָרִים (’arim) of the MT.
131 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
132 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
133 tn Heb “the house of.”
134 tc Here it is preferable to delete the reading בְּנֵי (bÿne, “the sons of”) found in the MT.
135 tc The translation follows the Qere reading “Shalmai” (so KJV, NASB, NIV, NLT) rather than the MT Kethib “Shamlai” (so ASV, NAB, NRSV).
136 tn Heb “relate.”
137 tn Heb “the house of their fathers.”
138 tn Heb “their seed.”
139 tc The translation reads וּמִן (umin, “and from”) rather than the reading וּמִבּנֵי (umibbÿney, “and from the sons of”) found in the MT.
140 tn Heb “their.”
141 tn Heb “these.”
142 tn Heb “their records were searched for in the genealogical materials, but were not found.” This passive construction has been translated as active for stylistic reasons.
143 tn Heb “they were desecrated.”
144 tn The Hebrew word תִּרְשָׁתָא (tirshata’) is an official title of the Persian governor in Judea, perhaps similar in meaning to “excellency” (BDB 1077 s.v.; HALOT 1798 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395).
145 tn Heb “to stand.”
146 sn The same total is given in Neh 7:66, but it is difficult to understand how this number is reached, since the numbers of people listed in the constituent groups do not add up to 42,360. The list in vv. 3-60 apparently is not intended to be exhaustive, but the basis of the selectivity is unclear.
147 tn Heb “besides” or “in addition to.”
148 tn Heb “the heads of the fathers.”
149 tn Heb “cause it to stand.”
150 tn Heb “according to their strength.”
151 tn The meaning of the Hebrew word דַּרְכְּמוֹנִים (darkÿmonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a Greek loanword meaning “drachmas” (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword “daric,” referring to a Persian gold coin (BDB 204 s.v. דַּרְכְּמוֹן; HALOT 232 s.v. נִים(וֹ)דַּרְכְּמֹ; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel, 206-9.
152 sn The מָנִים (manim, cf. Neh 7:71, 72) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. מָנֶה; HALOT 599 s.v. מָנֶה). For further study, see R. de Vaux, Ancient Israel, 203-6.
153 tn Or “garments.”
154 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
155 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
156 tn Or “a noise.”
157 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
158 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
159 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
160 tn Grk “And all.” 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.
161 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
162 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
163 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
164 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
165 tn Or “this noise.”
166 tn Or “was bewildered.”
167 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
168 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
169 tn Grk “we hear them, each one of us.”
170 tn Grk “in our own language in which we were born.”
171 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
172 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
173 map For location see JP4 A1.
174 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
175 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.
176 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
177 tn Grk “They are full of new wine!”
sn New wine refers to a new, sweet wine in the process of fermentation.
178 tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.
179 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
180 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
181 tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.
182 tn Grk “These men are not drunk, as you suppose.”
183 tn Grk “only the third hour.”
184 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
185 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
186 tn Grk “on all flesh.”
187 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
188 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
189 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
190 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
191 tn Or “and wonderful.”
192 tn Grk “And it will be that.”
193 sn A quotation from Joel 2:28-32.
194 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
195 tn Or “miraculous deeds.”
196 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
197 tn Or “you killed.”
198 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
199 tn Grk “Whom God raised up.”
200 tn Or “having freed.”
201 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
202 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
203 tn Or “always before me.”
204 tn Grk “my flesh.”
205 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
206 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
207 sn A quotation from Ps 16:8-11.
208 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
209 sn Peter’s certainty is based on well-known facts.
210 tn Or “about our noted ancestor,” “about the patriarch.”
211 tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.
212 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
213 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
214 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
215 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
216 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
217 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
218 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
219 sn An allusion to Ps 16:10.
220 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
221 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
222 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
223 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
224 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
225 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
226 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
227 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
228 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
229 tn Or “know for certain.” This term is in an emphatic position in the clause.
230 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
231 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
232 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
233 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
234 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
235 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
236 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
237 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
238 tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
239 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
240 tn Or “warned.”
241 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
242 tn Or “who acknowledged the truth of.”
243 tn Grk “word.”
244 tn Grk “souls” (here an idiom for the whole person).
245 tn Or “were won over.”
246 sn Fellowship refers here to close association involving mutual involvement and relationships.
247 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
248 tn Or “Fear.”
249 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
250 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
251 tn Grk “had.”
252 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
253 tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
254 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
255 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
256 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
257 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
258 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
259 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
260 tn Or “the favor.”
261 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
