Genesis 22:1-24 
Context22:1 Some time after these things God tested 1 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 2 replied. 22:2 God 3 said, “Take your son – your only son, whom you love, Isaac 4 – and go to the land of Moriah! 5 Offer him up there as a burnt offering 6 on one of the mountains which I will indicate to 7 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 8 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 9 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 10 the place in the distance. 22:5 So he 11 said to his servants, “You two stay 12 here with the donkey while 13 the boy and I go up there. We will worship 14 and then return to you.” 15
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 16 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 17 “My father?” “What is it, 18 my son?” he replied. “Here is the fire and the wood,” Isaac said, 19 “but where is the lamb for the burnt offering?” 22:8 “God will provide 20 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 21 and arranged the wood on it. Next he tied up 22 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 23 his son. 22:11 But the Lord’s angel 24 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 25 the angel said. 26 “Do not do anything to him, for now I know 27 that you fear 28 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 29 and saw 30 behind him 31 a ram caught in the bushes by its horns. So he 32 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 33 It is said to this day, 34 “In the mountain of the Lord provision will be made.” 35
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 36 decrees the Lord, 37 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 38 and I will greatly multiply 39 your descendants 40 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 41 of the strongholds 42 of their enemies. 22:18 Because you have obeyed me, 43 all the nations of the earth will pronounce blessings on one another 44 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 45 for Beer Sheba where Abraham stayed. 46
22:20 After these things Abraham was told, “Milcah 47 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 48 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 49 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
Matthew 21:1-46
Context21:1 Now 50 when they approached Jerusalem 51 and came to Bethphage, 52 at the Mount of Olives, 53 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 54 Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me. 21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ 55 and he will send them at once.” 21:4 This 56 took place to fulfill what was spoken by the prophet: 57
21:5 “Tell the people of Zion, 58
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 59
21:6 So 60 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 61 on them, and he sat on them. 21:8 A 62 very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, 63 “Hosanna 64 to the Son of David! Blessed is the one who comes in the name of the Lord! 65 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 66 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 67 in Galilee.”
21:12 Then 68 Jesus entered the temple area 69 and drove out all those who were selling and buying in the temple courts, 70 and turned over the tables of the money changers and the chairs of those selling doves. 21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 71 but you are turning it into a den 72 of robbers!” 73
21:14 The blind and lame came to him in the temple courts, and he healed them. 21:15 But when the chief priests and the experts in the law 74 saw the wonderful things he did and heard the children crying out in the temple courts, 75 “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” 76 21:17 And leaving them, he went out of the city to Bethany and spent the night there.
21:18 Now early in the morning, as he returned to the city, he was hungry. 21:19 After noticing a fig tree 77 by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once. 21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?” 21:21 Jesus 78 answered them, “I tell you the truth, 79 if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. 21:22 And whatever you ask in prayer, if you believe, 80 you will receive.”
21:23 Now after Jesus 81 entered the temple courts, 82 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 83 are you doing these things, and who gave you this authority?” 21:24 Jesus 84 answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” 85 They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So 86 they answered Jesus, 87 “We don’t know.” 88 Then he said to them, “Neither will I tell you 89 by what authority 90 I am doing these things.
21:28 “What 91 do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, 92 ‘I will not.’ But later he had a change of heart 93 and went. 21:30 The father 94 went to the other son and said the same thing. This boy answered, 95 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 96 Jesus said to them, “I tell you the truth, 97 tax collectors 98 and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although 99 you saw this, you did not later change your minds 100 and believe him.
21:33 “Listen to another parable: There was a landowner 101 who planted a vineyard. 102 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 103 he leased it to tenant farmers 104 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 105 to the tenants to collect his portion of the crop. 106 21:35 But the tenants seized his slaves, beat one, 107 killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, 108 saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So 109 they seized him, 110 threw him out of the vineyard, 111 and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
21:42 Jesus said to them, “Have you never read in the scriptures:
‘The stone the builders rejected has become the cornerstone. 112
This is from the Lord, and it is marvelous in our eyes’? 113
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 114 who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 115 21:45 When 116 the chief priests and the Pharisees 117 heard his parables, they realized that he was speaking about them. 21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds 118 regarded him as a prophet.
Nehemiah 11:1-36
Context11:1 So the leaders of the people settled in Jerusalem, 119 while the rest of the people cast lots to bring one out of every ten to settle in Jerusalem, the holy city, while the other nine 120 remained in other cities. 11:2 The people gave their blessing on all the men who volunteered to settle in Jerusalem.
11:3 These are the provincial leaders 121 who settled in Jerusalem. (While other Israelites, the priests, the Levites, the temple attendants, and the sons of the servants of Solomon settled in the cities of Judah, each on his own property in their cities, 11:4 some of the descendants of Judah and some of the descendants of Benjamin settled in Jerusalem.)
Of the descendants of Judah:
Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, from the descendants of Perez; 11:5 and Maaseiah son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, from the descendants of Shelah. 122 11:6 The sum total of the descendants of Perez who were settling in Jerusalem was 468 exceptional men.
11:7 These are the descendants of Benjamin:
Sallu son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah, 11:8 and his followers, 123 Gabbai and Sallai – 928 in all. 11:9 Joel son of Zicri was the officer in charge of them, and Judah son of Hassenuah was second-in-command over the city.
11:10 From the priests:
Jedaiah son of Joiarib, Jakin, 11:11 Seraiah son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, supervisor in the temple of God, 11:12 and their colleagues 124 who were carrying out work for the temple – 822; and Adaiah son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malkijah, 11:13 and his colleagues who were heads of families 125 – 242; and Amashsai son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, 11:14 and his colleagues 126 who were exceptional men – 128. The officer over them was Zabdiel the son of Haggedolim.
11:15 From the Levites:
Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 11:16 Shabbethai and Jozabad, leaders 127 of the Levites, were in charge of the external work for the temple of God; 11:17 Mattaniah son of Mica, the son of Zabdi, the son of Asaph, the praise 128 leader who led in thanksgiving and prayer; Bakbukiah, second among his colleagues; and Abda son of Shammua, the son of Galal, the son of Jeduthun. 11:18 The sum total of the Levites in the holy city was 284.
11:19 And the gatekeepers:
Akkub, Talmon and their colleagues who were guarding the gates – 172.
11:20 And the rest of the Israelites, with the priests and the Levites, were in all the cities of Judah, each on his own property.
11:21 The temple attendants were living on Ophel, and Ziha and Gishpa were over them. 129
11:22 The overseer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica. He was one of Asaph’s descendants who were the singers responsible for the service of the temple of God. 11:23 For they were under royal orders 130 which determined their activity day by day. 131
11:24 Pethahiah son of Meshezabel, one of the descendants of Zerah son of Judah, was an adviser to the king 132 in every matter pertaining to the people.
11:25 As for the settlements with their fields, some of the people of Judah settled in Kiriath Arba and its neighboring villages, 133 in Dibon and its villages, in Jekabzeel and its settlements, 11:26 in Jeshua, in Moladah, in Beth Pelet, 11:27 in Hazar Shual, in Beer Sheba and its villages, 11:28 in Ziklag, in Meconah and its villages, 11:29 in En Rimmon, in Zorah, in Jarmuth, 11:30 Zanoah, Adullam and their settlements, in Lachish and its fields, and in Azekah and its villages. So they were encamped from Beer Sheba to the Valley of Hinnom.
11:31 Some of the descendants of 134 Benjamin settled in Geba, 135 Micmash, Aija, Bethel 136 and its villages, 11:32 in Anathoth, Nob, and Ananiah, 11:33 in Hazor, 137 Ramah, and Gittaim, 11:34 in Hadid, Zeboim, and Neballat, 11:35 in Lod, Ono, and 138 the Valley of the Craftsmen. 139 11:36 Some of the Judean divisions of the Levites settled in Benjamin.
Acts 21:1-40
Context21:1 After 140 we 141 tore ourselves away 142 from them, we put out to sea, 143 and sailing a straight course, 144 we came to Cos, 145 on the next day to Rhodes, 146 and from there to Patara. 147 21:2 We found 148 a ship crossing over to Phoenicia, 149 went aboard, 150 and put out to sea. 151 21:3 After we sighted Cyprus 152 and left it behind on our port side, 153 we sailed on to Syria and put in 154 at Tyre, 155 because the ship was to unload its cargo there. 21:4 After we located 156 the disciples, we stayed there 157 seven days. They repeatedly told 158 Paul through the Spirit 159 not to set foot 160 in Jerusalem. 161 21:5 When 162 our time was over, 163 we left and went on our way. All of them, with their wives and children, accompanied 164 us outside of the city. After 165 kneeling down on the beach and praying, 166 21:6 we said farewell 167 to one another. 168 Then 169 we went aboard the ship, and they returned to their own homes. 170 21:7 We continued the voyage from Tyre 171 and arrived at Ptolemais, 172 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 173 and came to Caesarea, 174 and entered 175 the house of Philip the evangelist, who was one of the seven, 176 and stayed with him. 21:9 (He had four unmarried 177 daughters who prophesied.) 178
21:10 While we remained there for a number of days, 179 a prophet named Agabus 180 came down from Judea. 21:11 He came 181 to us, took 182 Paul’s belt, 183 tied 184 his own hands and feet with it, 185 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 186 to the Gentiles.’” 21:12 When we heard this, both we and the local people 187 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 188 my heart? For I am ready not only to be tied up, 189 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 190 we said no more except, 191 “The Lord’s will be done.” 192
21:15 After these days we got ready 193 and started up 194 to Jerusalem. 21:16 Some of the disciples from Caesarea 195 came along with us too, and brought us to the house 196 of Mnason of Cyprus, a disciple from the earliest times, 197 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 198 21:18 The next day Paul went in with us to see James, and all the elders were there. 199 21:19 When Paul 200 had greeted them, he began to explain 201 in detail 202 what God 203 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 204 God. Then they said to him, “You see, brother, how many thousands of Jews 205 there are who have believed, and they are all ardent observers 206 of the law. 207 21:21 They have been informed about you – that you teach all the Jews now living 208 among the Gentiles to abandon 209 Moses, telling them not to circumcise their children 210 or live 211 according to our customs. 21:22 What then should we do? They will no doubt 212 hear that you have come. 21:23 So do what 213 we tell you: We have four men 214 who have taken 215 a vow; 216 21:24 take them and purify 217 yourself along with them and pay their expenses, 218 so that they may have their heads shaved. 219 Then 220 everyone will know there is nothing in what they have been told 221 about you, but that you yourself live in conformity with 222 the law. 223 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 224 that they should avoid 225 meat that has been sacrificed to idols 226 and blood and what has been strangled 227 and sexual immorality.” 21:26 Then Paul took the men the next day, 228 and after he had purified himself 229 along with them, he went to the temple and gave notice 230 of the completion of the days of purification, 231 when 232 the sacrifice would be offered for each 233 of them. 21:27 When the seven days were almost over, 234 the Jews from the province of Asia 235 who had seen him in the temple area 236 stirred up the whole crowd 237 and seized 238 him, 21:28 shouting, “Men of Israel, 239 help! This is the man who teaches everyone everywhere against our people, our law, 240 and this sanctuary! 241 Furthermore 242 he has brought Greeks into the inner courts of the temple 243 and made this holy place ritually unclean!” 244 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 245 they assumed Paul had brought him into the inner temple courts.) 246 21:30 The whole city was stirred up, 247 and the people rushed together. 248 They seized 249 Paul and dragged him out of the temple courts, 250 and immediately the doors were shut. 21:31 While they were trying 251 to kill him, a report 252 was sent up 253 to the commanding officer 254 of the cohort 255 that all Jerusalem was in confusion. 256 21:32 He 257 immediately took 258 soldiers and centurions 259 and ran down to the crowd. 260 When they saw 261 the commanding officer 262 and the soldiers, they stopped beating 263 Paul. 21:33 Then the commanding officer 264 came up and arrested 265 him and ordered him to be tied up with two chains; 266 he 267 then asked who he was and what 268 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 269 and when the commanding officer 270 was unable 271 to find out the truth 272 because of the disturbance, 273 he ordered Paul 274 to be brought into the barracks. 275 21:35 When he came to the steps, Paul 276 had to be carried 277 by the soldiers because of the violence 278 of the mob, 21:36 for a crowd of people 279 followed them, 280 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 281 he said 282 to the commanding officer, 283 “May I say 284 something to you?” The officer 285 replied, 286 “Do you know Greek? 287 21:38 Then you’re not that Egyptian who started a rebellion 288 and led the four thousand men of the ‘Assassins’ 289 into the wilderness 290 some time ago?” 291 21:39 Paul answered, 292 “I am a Jew 293 from Tarsus in Cilicia, a citizen of an important city. 294 Please 295 allow me to speak to the people.” 21:40 When the commanding officer 296 had given him permission, 297 Paul stood 298 on the steps and gestured 299 to the people with his hand. When they had become silent, 300 he addressed 301 them in Aramaic, 302
1 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
2 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
3 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
4 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
5 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
6 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
7 tn Heb “which I will say to.”
8 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
9 tn Heb “he arose and he went.”
10 tn Heb “lifted up his eyes and saw.”
11 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
12 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
13 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
14 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
15 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
16 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
17 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
18 tn Heb “Here I am” (cf. Gen 22:1).
19 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
20 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.
21 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
22 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
23 tn Heb “in order to slaughter.”
24 sn Heb “the messenger of the
25 tn Heb “Do not extend your hand toward the boy.”
26 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
27 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
28 sn In this context fear refers by metonymy to obedience that grows from faith.
29 tn Heb “lifted his eyes.”
30 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
31 tc The translation follows the reading of the MT; a number of Hebrew
32 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
33 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
34 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
35 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
36 tn Heb “By myself I swear.”
37 tn Heb “the oracle of the
38 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
39 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
sn I will greatly multiply. The
40 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
41 tn Or “inherit.”
42 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
43 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).
44 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
45 tn Heb “and they arose and went together.”
46 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
47 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
48 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
49 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
50 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
51 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
52 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
53 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
54 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
55 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
56 tn Here δέ (de) has not been translated.
57 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
58 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
59 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
60 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
61 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
62 tn Here δέ (de) has not been translated.
63 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
64 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
65 sn A quotation from Ps 118:25-26.
66 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
67 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
69 tn Grk “the temple.”
sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
70 tn Grk “the temple.”
sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
71 sn A quotation from Isa 56:7.
72 tn Or “a hideout” (see L&N 1.57).
73 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
74 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
75 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
76 sn A quotation from Ps 8:2.
77 tn Grk “one fig tree.”
sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
78 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
79 tn Grk “Truly (ἀμήν, amhn), I say to you.”
80 tn Grk “believing”; the participle here is conditional.
81 tn Grk “he.”
82 tn Grk “the temple.”
83 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
84 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
85 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
sn The question is whether John’s ministry was of divine or human origin.
86 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
87 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
88 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
89 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
90 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
91 tn Here δέ (de) has not been translated.
92 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
93 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
94 tn “And he”; here δέ (de) has not been translated.
95 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
96 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western
97 tn Grk “Truly (ἀμήν, amhn), I say to you.”
98 sn See the note on tax collectors in 5:46.
99 tn Here δέ (de) has not been translated.
100 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
101 tn The term here refers to the owner and manager of a household.
102 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
104 sn The leasing of land to tenant farmers was common in this period.
105 tn See the note on the word “slave” in 8:9.
sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
106 tn Grk “to collect his fruits.”
107 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
108 sn The owner’s decision to send his son represents God sending Jesus.
109 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
110 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
111 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
112 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
113 sn A quotation from Ps 118:22-23.
114 tn Or “to a nation” (so KJV, NASB, NLT).
115 tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë1,13 Ï lat syc,p,h co and should be included as authentic.
tn Grk “on whomever it falls, it will crush him.”
sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
116 tn Here καί (kai) has not been translated.
117 sn See the note on Pharisees in 3:7.
118 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
119 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
120 tn Heb “nine of the hands.” The word “hand” is used here in the sense or a part or portion.
121 tn Heb “the heads of the province.”
122 tc The translation reads מִן־הַשֵּׁלָנִי (min hashelani, “from the Shelahite”) rather than the MT reading בֶּן־הַשִּׁלֹנִי (ben hashiloni, “the son of the Shilionite”). See 1 Chr 9:5.
123 tn Heb “those behind him.” Some scholars emend the text to וְאֶחָיו (vÿ’ekhayv, “his brothers”).
124 tn Heb “brothers” (also in vv. 13, 14, 17, 19).
125 tn Heb “heads of fathers.”
126 tc The translation reads with the LXX וְאֶחָיו (vÿ’ekhayv, “and his brothers”) rather than the MT reading וַאֲחֵיהֶם (va’akhehem, “and their brothers”).
127 tn Heb “who were of the heads.”
128 tc The translation reads with the Lucianic Greek recension and Vulgate הַתְּהִלָה (hattÿhilah, “the praise”) rather than the MT reading הַתְּחִלָּה (hattÿkhillah, “the beginning”).
129 tn Heb “the temple attendants.” The pronoun “them” has been substituted in the translation for stylistic reasons.
130 tn Heb “the commandment of the king was over them.”
131 tn Heb “a thing of a day in its day.”
132 tn Heb “to the hand of the king.”
133 tn Heb “its daughters.” So also in vv. 27, 28, 30, and 31.
134 tc The translation reads with a few medieval Hebrew
135 tc Heb “from Geba.” It is preferable to delete the preposition “from” read by the MT.
136 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
137 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
138 tc The translation reads וְגֵי (vÿgey, “and the valley”) rather than the MT reading גֵּי (gey, “the valley”). The original vav (ו) probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.
139 tn Heb “Ge-harashim,” which could be left untranslated as a place name.
140 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
141 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
142 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
143 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
144 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
145 sn Cos was an island in the Aegean Sea.
146 sn Rhodes was an island off the southwestern coast of Asia Minor.
147 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
148 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
149 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
150 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
151 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
152 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
153 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
154 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
155 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
156 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.
157 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
158 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
159 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
160 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
162 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
163 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
164 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
165 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
166 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
167 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
168 sn These words are part of v. 5 in the standard critical Greek text.
169 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
170 tn Grk “to their own”; the word “homes” is implied.
171 sn Tyre was a city and seaport on the coast of Phoenicia.
172 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
173 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
174 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
175 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
176 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
177 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
178 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
179 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
180 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
181 tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
182 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
183 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
184 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
185 tn The words “with it” are not in the Greek text, but are implied.
186 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
187 tn Or “the people there.”
188 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
189 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
190 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
191 tn Grk “we became silent, saying.”
192 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
193 tn Or “we made preparations.”
194 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.
195 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
196 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
197 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
198 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
199 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
200 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
201 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
202 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”
203 sn Note how Paul credited God with the success of his ministry.
204 tn Or “glorified.”
205 tn Grk “how many thousands there are among the Jews.”
sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.
206 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”
207 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
208 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
209 tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”
sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.
210 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
211 tn Grk “or walk.”
212 tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”
213 tn Grk “do this that.”
214 tn Grk “There are four men here.”
215 tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”
216 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
217 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
218 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
219 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”
sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
220 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
221 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
222 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”
223 sn The law refers to the law of Moses.
224 tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”
sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
225 tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.
226 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
227 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).
228 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”
229 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
230 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
231 sn The days of purification refers to the days of ritual cleansing.
232 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
233 tn Grk “for each one.”
234 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”
235 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.
sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
236 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
237 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”
238 tn Grk “and laid hands on.”
239 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 since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
240 sn The law refers to the law of Moses.
241 tn Grk “this place.”
sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
242 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
243 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
244 tn Or “and has defiled this holy place.”
sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
245 tn Grk “whom.”
246 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
247 tn On this term see BDAG 545 s.v. κινέω 2.b.
248 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
249 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
250 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
251 tn Grk “seeking.”
252 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
253 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
254 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
255 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
256 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
257 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
258 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
259 sn See the note on the word centurion in 10:1.
260 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
261 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
262 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
263 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
264 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
265 tn Grk “seized.”
266 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
267 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
268 tn Grk “and what it is”; this has been simplified to “what.”
269 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
270 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
271 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”
272 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
273 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
274 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
275 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
276 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
277 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
278 tn This refers to mob violence (BDAG 175 s.v. βία b).
279 tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
280 tn The word “them” 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.
281 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
282 tn Grk “says” (a historical present).
283 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
284 tn Grk “Is it permitted for me to say” (an idiom).
285 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
286 tn Grk “said.”
287 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
288 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
289 tn Grk “of the Sicarii.”
sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
290 tn Or “desert.”
291 tn Grk “before these days.”
292 tn Grk “said.”
293 tn Grk “a Jewish man.”
294 tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).
295 tn Grk “I beg you.”
296 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
297 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
298 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
299 tn Or “motioned.”
300 tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”
301 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
302 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.
