Genesis 24:1-67 
Context24:1 Now Abraham was old, well advanced in years, 1 and the Lord had blessed him 2 in everything. 24:2 Abraham said to his servant, the senior one 3 in his household who was in charge of everything he had, “Put your hand under my thigh 4 24:3 so that I may make you solemnly promise 5 by the Lord, the God of heaven and the God of the earth: You must not acquire 6 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 7 to find 8 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 9 to this land? Must I then 10 take your son back to the land from which you came?”
24:6 “Be careful 11 never to take my son back there!” Abraham told him. 12 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 13 promised me with a solemn oath, 14 ‘To your descendants I will give this land.’ He will send his angel 15 before you so that you may find 16 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 17 you will be free 18 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 19
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 20 He journeyed 21 to the region of Aram Naharaim 22 and the city of Nahor. 24:11 He made the camels kneel down by the well 23 outside the city. It was evening, 24 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 25 Be faithful 26 to my master Abraham. 24:13 Here I am, standing by the spring, 27 and the daughters of the people 28 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 29 In this way I will know that you have been faithful to my master.” 30
24:15 Before he had finished praying, there came Rebekah 31 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 32 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 33 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 34 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 35 her jug to her hands, she gave him a drink. 24:19 When she had done so, 36 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 37 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 38 if the Lord had made his journey successful 39 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 40 and two gold bracelets weighing ten shekels 41 and gave them to her. 42 24:23 “Whose daughter are you?” he asked. 43 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 44 24:25 We have plenty of straw and feed,” she added, 45 “and room for you 46 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 47 for my master! The Lord has led me 48 to the house 49 of my master’s relatives!” 50
24:28 The young woman ran and told her mother’s household all about 51 these things. 24:29 (Now Rebekah had a brother named Laban.) 52 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 53 and heard his sister Rebekah say, 54 “This is what the man said to me,” he went out to meet the man. There he was, standing 55 by the camels near the spring. 24:31 Laban said to him, 56 “Come, you who are blessed by the Lord! 57 Why are you standing out here when I have prepared 58 the house and a place for the camels?”
24:32 So Abraham’s servant 59 went to the house and unloaded 60 the camels. Straw and feed were given 61 to the camels, and water was provided so that he and the men who were with him could wash their feet. 62 24:33 When food was served, 63 he said, “I will not eat until I have said what I want to say.” 64 “Tell us,” Laban said. 65
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 66 The Lord 67 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 68 when she was old, 69 and my master 70 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 71 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 72 with me?’ 73 24:40 He answered, ‘The Lord, before whom I have walked, 74 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 75 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 76 may events unfold as follows: 77 24:43 Here I am, standing by the spring. 78 When 79 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 80 along came Rebekah 81 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 82 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 83 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 84
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 85 Our wishes are of no concern. 86 24:51 Rebekah stands here before you. Take her and go so that she may become 87 the wife of your master’s son, just as the Lord has decided.” 88
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 89 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 90
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 91 24:55 But Rebekah’s 92 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 93 has granted me success on my journey. Let me leave now so I may return 94 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 95 24:58 So they called Rebekah and asked her, “Do you want 96 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 97
“Our sister, may you become the mother 98 of thousands of ten thousands!
May your descendants possess the strongholds 99 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 100 the man. So Abraham’s servant 101 took Rebekah and left.
24:62 Now 102 Isaac came from 103 Beer Lahai Roi, 104 for 105 he was living in the Negev. 106 24:63 He 107 went out to relax 108 in the field in the early evening. 109 Then he looked up 110 and saw that 111 there were camels approaching. 24:64 Rebekah looked up 112 and saw Isaac. She got down from her camel 24:65 and asked 113 Abraham’s servant, 114 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 115 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 116 into his mother Sarah’s tent. He took her 117 as his wife and loved her. 118 So Isaac was comforted after his mother’s death. 119
Matthew 23:1-39
Context23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 120 experts in the law 121 and the Pharisees 122 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 123 23:4 They 124 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 125 do all their deeds to be seen by people, for they make their phylacteries 126 wide and their tassels 127 long. 23:6 They 128 love the place of honor at banquets and the best seats in the synagogues 129 23:7 and elaborate greetings 130 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 131 23:11 The 132 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 133 and you Pharisees, hypocrites! 134 You keep locking people out of the kingdom of heaven! 135 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 13623:15 “Woe to you, experts in the law 137 and you Pharisees, hypocrites! You cross land and sea to make one convert, 138 and when you get one, 139 you make him twice as much a child of hell 140 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 141 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 142 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
23:23 “Woe to you, experts in the law 143 and you Pharisees, hypocrites! You give a tenth 144 of mint, dill, and cumin, 145 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 146 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 147
23:25 “Woe to you, experts in the law 148 and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, 149 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 150 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 151 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 152 and you Pharisees, hypocrites! You 153 build tombs for the prophets and decorate the graves 154 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 155 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 156
23:34 “For this reason I 157 am sending you prophets and wise men and experts in the law, 158 some of whom you will kill and crucify, 159 and some you will flog 160 in your synagogues 161 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 162 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 163 this generation will be held responsible for all these things! 164
23:37 “O Jerusalem, Jerusalem, 165 you who kill the prophets and stone those who are sent to you! 166 How often I have longed 167 to gather your children together as a hen gathers her chicks under her wings, but 168 you would have none of it! 169 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 170
Nehemiah 13:1-31
Context13:1 On that day the book of Moses was read aloud in the hearing 171 of the people. They found 172 written in it that no Ammonite or Moabite may ever enter the assembly of God, 13:2 for they had not met the Israelites with food 173 and water, but instead had hired Balaam to curse them. (Our God, however, turned the curse into blessing.) 13:3 When they heard the law, they removed from Israel all who were of mixed ancestry.
13:4 But prior to this time, Eliashib the priest, a relative of Tobiah, had been appointed over the storerooms 174 of the temple of our God. 13:5 He made for himself a large storeroom where previously they had been keeping 175 the grain offering, the incense, and the vessels, along with the tithes of the grain, the new wine, and the olive oil as commanded for the Levites, the singers, the gate keepers, and the offering for the priests.
13:6 During all this time I was not in Jerusalem, 176 for in the thirty-second year of King Artaxerxes of Babylon, I had gone back to the king. After some time 177 I had requested leave of the king, 13:7 and I returned to Jerusalem. Then I discovered the evil that Eliashib had done for Tobiah by supplying him with a storeroom in the courts of the temple of God. 13:8 I was very upset, and I threw all of Tobiah’s household possessions out of the storeroom. 13:9 Then I gave instructions that the storerooms should be purified, and I brought back the equipment 178 of the temple of God, along with the grain offering and the incense.
13:10 I also discovered that the grain offerings for the Levites had not been provided, and that as a result the Levites and the singers who performed this work had all gone off to their fields. 13:11 So I registered a complaint with the leaders, asking “Why is the temple of God neglected?” Then I gathered them and reassigned them to their positions. 179
13:12 Then all of Judah brought the tithe of the grain, the new wine, and the olive oil to the storerooms. 13:13 I gave instructions 180 that Shelemiah the priest, Zadok the scribe, and a certain Levite named Pedaiah be put in charge of 181 the storerooms, and that Hanan son of Zaccur, the son of Mattaniah, be their assistant, 182 for they were regarded as trustworthy. It was then their responsibility to oversee the distribution to their colleagues. 183
13:14 Please remember me for this, O my God, and do not wipe out the kindness that I have done for the temple of my God and for its services!
13:15 In those days I saw people in Judah treading winepresses on the Sabbath, bringing in heaps of grain and loading them onto donkeys, along with wine, grapes, figs, and all kinds of loads, and bringing them to Jerusalem on the Sabbath day. So I warned them on the day that they sold these provisions. 13:16 The people from Tyre 184 who lived there were bringing fish and all kinds of merchandise and were selling it on the Sabbath to the people of Judah – and in Jerusalem, of all places! 185 13:17 So I registered a complaint with the nobles of Judah, saying to them, “What is this evil thing that you are doing, profaning the Sabbath day? 13:18 Isn’t this the way your ancestors 186 acted, causing our God to bring on them and on this city all this misfortune? And now you are causing even more wrath on Israel, profaning the Sabbath like this!”
13:19 When the evening shadows 187 began to fall on the gates of Jerusalem before the Sabbath, I ordered 188 the doors to be closed. I further directed that they were not to be opened until after the Sabbath. I positioned 189 some of my young men at the gates so that no load could enter on the Sabbath day. 13:20 The traders and sellers of all kinds of merchandise spent the night outside Jerusalem once or twice. 13:21 But I warned them and said, 190 “Why do you spend the night by the wall? If you repeat this, I will forcibly remove you!” 191 From that time on they did not show up on the Sabbath. 192 13:22 Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy.
For this please remember me, O my God, and have pity on me in keeping with your great love.
13:23 Also in those days I saw the men of Judah who had married women from Ashdod, Ammon, and Moab. 13:24 Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned 193 ) and were unable to speak the language of Judah. 13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off 194 your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves! 13:26 Was it not because of things like these that King Solomon of Israel sinned? Among the many nations there was no king like him. He was loved by his God, and God made 195 him king over all Israel. But the foreign wives made even him sin! 13:27 Should we then in your case hear that you do all this great evil, thereby being unfaithful to our God by marrying 196 foreign wives?”
13:28 Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight.
13:29 Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, 197 and the Levites.
13:30 So I purified them of everything foreign, and I assigned specific 198 duties to the priests and the Levites. 13:31 I also provided for 199 the wood offering at the appointed times and also for the first fruits.
Please remember me for good, O my God.
Acts 23:1-35
Context23:1 Paul looked directly 200 at the council 201 and said, “Brothers, I have lived my life with a clear conscience 202 before God to this day.” 23:2 At that 203 the high priest Ananias ordered those standing near 204 Paul 205 to strike 206 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 207 Do 208 you sit there judging me according to the law, 209 and in violation of the law 210 you order me to be struck?” 23:4 Those standing near him 211 said, “Do you dare insult 212 God’s high priest?” 23:5 Paul replied, 213 “I did not realize, 214 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 215
23:6 Then when Paul noticed 216 that part of them were Sadducees 217 and the others Pharisees, 218 he shouted out in the council, 219 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 220 of the dead!” 23:7 When he said this, 221 an argument 222 began 223 between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 224 23:9 There was a great commotion, 225 and some experts in the law 226 from the party of the Pharisees stood up 227 and protested strongly, 228 “We find nothing wrong 229 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 230 so great the commanding officer 231 feared that they would tear Paul to pieces, 232 he ordered the detachment 233 to go down, take him away from them by force, 234 and bring him into the barracks. 235
23:11 The following night the Lord 236 stood near 237 Paul 238 and said, “Have courage, 239 for just as you have testified about me in Jerusalem, 240 so you must also testify in Rome.” 241
23:12 When morning came, 242 the Jews formed 243 a conspiracy 244 and bound themselves with an oath 245 not to eat or drink anything 246 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 247 23:14 They 248 went 249 to the chief priests 250 and the elders and said, “We have bound ourselves with a solemn oath 251 not to partake 252 of anything until we have killed Paul. 23:15 So now you and the council 253 request the commanding officer 254 to bring him down to you, as if you were going to determine 255 his case 256 by conducting a more thorough inquiry. 257 We are ready to kill him 258 before he comes near this place.” 259
23:16 But when the son of Paul’s sister heard about the ambush, 260 he came and entered 261 the barracks 262 and told Paul. 23:17 Paul called 263 one of the centurions 264 and said, “Take this young man to the commanding officer, 265 for he has something to report to him.” 23:18 So the centurion 266 took him and brought him to the commanding officer 267 and said, “The prisoner Paul called 268 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 269 took him by the hand, withdrew privately, and asked, “What is it that you want 270 to report to me?” 23:20 He replied, 271 “The Jews have agreed to ask you to bring Paul down to the council 272 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 273 because more than forty of them 274 are lying in ambush 275 for him. They 276 have bound themselves with an oath 277 not to eat or drink anything 278 until they have killed him, and now they are ready, waiting for you to agree to their request.” 279 23:22 Then the commanding officer 280 sent the young man away, directing him, 281 “Tell no one that you have reported 282 these things to me.” 23:23 Then 283 he summoned 284 two of the centurions 285 and said, “Make ready two hundred soldiers to go to Caesarea 286 along with seventy horsemen 287 and two hundred spearmen 288 by 289 nine o’clock tonight, 290 23:24 and provide mounts for Paul to ride 291 so that he may be brought safely to Felix 292 the governor.” 293 23:25 He wrote 294 a letter that went like this: 295
23:26 Claudius Lysias to His Excellency Governor 296 Felix, 297 greetings. 23:27 This man was seized 298 by the Jews and they were about to kill him, 299 when I came up 300 with the detachment 301 and rescued him, because I had learned that he was 302 a Roman citizen. 303 23:28 Since I wanted to know 304 what charge they were accusing him of, 305 I brought him down to their council. 306 23:29 I found he 307 was accused with reference to controversial questions 308 about their law, but no charge against him deserved death or imprisonment. 309 23:30 When I was informed 310 there would be a plot 311 against this man, I sent him to you at once, also ordering his accusers to state their charges 312 against him before you.
23:31 So the soldiers, in accordance with their orders, 313 took 314 Paul and brought him to Antipatris 315 during the night. 23:32 The next day they let 316 the horsemen 317 go on with him, and they returned to the barracks. 318 23:33 When the horsemen 319 came to Caesarea 320 and delivered the letter to the governor, they also presented 321 Paul to him. 23:34 When the governor 322 had read 323 the letter, 324 he asked 325 what province he was from. 326 When he learned 327 that he was from Cilicia, 328 23:35 he said, “I will give you a hearing 329 when your accusers arrive too.” Then 330 he ordered that Paul 331 be kept under guard in Herod’s palace. 332
1 tn Heb “days.”
2 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
3 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
4 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
5 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
6 tn Heb “because you must not take.”
7 tn Heb “for to my country and my relatives you must go.”
8 tn Heb “and take.”
9 tn Heb “to go after me.”
10 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
11 tn Heb “guard yourself.”
12 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
13 tn Or “the land of my birth.”
14 tn Heb “and who spoke to me and who swore to me, saying.”
15 tn Or “his messenger.”
16 tn Heb “before you and you will take.”
17 tn Heb “ to go after you.”
18 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
19 tn Heb “and he swore to him concerning this matter.”
20 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
21 tn Heb “and he arose and went.”
22 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.
23 tn Heb “well of water.”
24 tn Heb “at the time of evening.”
25 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
26 tn Heb “act in loyal love with” or “show kindness to.”
27 tn Heb “the spring of water.”
28 tn Heb “the men.”
29 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
30 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
31 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
32 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
33 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
34 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
35 tn Heb “and she hurried and lowered.”
36 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
37 tn Heb “and she hurried and emptied.”
38 tn Heb “to know.”
39 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
40 sn A beka weighed about 5-6 grams (0.2 ounce).
41 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
42 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
43 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
44 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
45 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
46 tn Heb The words “for you” are not in the Hebrew text, but are implied.
47 tn Heb “his faithfulness and his commitment.”
48 tn Heb “As for me – in the way the
49 tn Here “house” is an adverbial accusative of termination.
50 tn Heb “brothers.”
51 tn Heb “according to.”
52 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
53 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
54 tn Heb “and when he heard the words of Rebekah his sister, saying.”
55 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
56 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
57 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
58 tn The disjunctive clause is circumstantial.
59 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
60 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
61 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
62 tn Heb “and water to wash his feet and the feet of the men who were with him.”
63 tn Heb “and food was placed before him.”
64 tn Heb “my words.”
65 tc Some ancient textual witnesses have a plural verb, “and they said.”
tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.
66 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
67 tn Heb “and he.” The referent (the
68 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
69 tn Heb “after her old age.”
70 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
71 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
72 tn The imperfect is used here in a modal sense to indicate desire.
73 tn Heb “after me.”
74 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
75 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
76 tn Heb “if you are making successful my way on which I am going.”
77 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
78 tn Heb “the spring of water.”
79 tn Heb “and it will be.”
80 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
81 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
82 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
83 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
84 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
85 tn Heb “From the
86 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
87 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
88 tn Heb “as the
89 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
90 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
91 tn Heb “Send me away to my master.”
92 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
93 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
94 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
95 tn Heb “and we will ask her mouth.”
96 tn The imperfect verbal form here has a modal nuance, expressing desire.
97 tn Heb “and said to her.”
98 tn Heb “become thousands of ten thousands.”
sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).
99 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
100 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
101 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
102 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
103 tn Heb “from the way of.”
104 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
105 tn This disjunctive clause is explanatory.
106 tn Or “the South [country].”
sn Negev is the name for the southern desert region in the land of Canaan.
107 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
108 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
109 tn Heb “at the turning of the evening.”
110 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
111 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
112 tn Heb “lifted up her eyes.”
113 tn Heb “and she said to.”
114 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
115 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
116 tn Heb “her”; the referent has been specified here in the translation for clarity.
117 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
118 tn Heb “and he took Rebekah and she became his wife and he loved her.”
119 tn Heb “after his mother.” This must refer to Sarah’s death.
120 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
121 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
122 sn See the note on Pharisees in 3:7.
123 tn Grk “for they say and do not do.”
124 tn Here δέ (de) has not been translated.
125 tn Here δέ (de) has not been translated.
126 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
127 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
128 tn Here δέ (de) has not been translated.
129 sn See the note on synagogues in 4:23.
130 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
131 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.
132 tn Here δέ (de) has not been translated.
133 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
134 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
135 tn Grk “because you are closing the kingdom of heaven before people.”
136 tc The most important
137 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
138 tn Or “one proselyte.”
139 tn Grk “when he becomes [one].”
140 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
sn See the note on the word hell in 5:22.
141 tn Grk “Whoever swears by the temple, it is nothing.”
142 tn Grk “Whoever swears by the altar, it is nothing.”
143 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
144 tn Or “you tithe mint.”
145 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
146 tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA27 includes the word in brackets, indicating doubts as to its authenticity.
147 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
148 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
149 tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 Ë13 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë1 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* Ë13 al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.
150 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
151 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
152 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
153 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
154 tn Or perhaps “the monuments” (see L&N 7.75-76).
155 tn Grk “fathers” (so also in v. 32).
156 tn Grk “the judgment of Gehenna.”
sn See the note on the word hell in 5:22.
157 tn Grk “behold I am sending.” 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).
158 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
159 sn See the note on crucified in 20:19.
160 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
161 sn See the note on synagogues in 4:23.
162 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
163 tn Grk “Truly (ἀμήν, amhn), I say to you.”
164 tn Grk “all these things will come on this generation.”
165 sn The double use of the city’s name betrays intense emotion.
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
166 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
167 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
168 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
169 tn Grk “you were not willing.”
170 sn A quotation from Ps 118:26.
171 tn Heb “ears.”
172 tn Heb “it was found.” The Hebrew verb is passive.
173 tn Heb “bread.” The Hebrew term is generic here, however, referring to more than bread alone.
174 tc The translation reads the plural rather than the singular of the MT.
175 tn Heb “giving.”
176 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
177 tn Heb “to the end of days.”
178 tn On the usage of this Hebrew word see HALOT 478-79 s.v. כְּלִי.
179 tn Heb “and I stood them on their standing.”
180 tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה (va’atsavveh, “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה (va’otsÿrah, “and I appointed over the storeroom”) of the MT.
181 tn Heb “be over”
182 tn Heb “on their hand.”
183 tn Heb “brothers.”
184 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
185 tn The words “of all places” are not in the Hebrew text but have been supplied in the translation to indicate the emphasis on Jerusalem.
186 tn Heb “your fathers.”
187 tn Heb “the gates of Jerusalem grew dark.”
188 tn Heb “said” (so also in v. 22).
189 tn Heb “caused to stand.”
190 tn The Hebrew text includes the words “to them,” but they have been excluded from the translation for stylistic reasons.
191 tn Heb “I will send a hand on you.”
192 sn This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted.
193 tn Heb “people and people.”
194 tn Heb “give.”
195 tn Heb “gave.”
196 tn Heb “give a dwelling to.”
197 tc One medieval Hebrew
198 tn Heb “a man in his work.”
199 tn The words “I also provided for” are not included in the Hebrew text, but are supplied in the translation for the sake of clarity.
200 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
201 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
202 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
203 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
204 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
205 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
206 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
207 sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.
208 tn Grk “And do.” 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.
209 tn The law refers to the law of Moses.
210 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.
211 tn The word “him” is not in the Greek text but is implied.
212 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.
213 tn Grk “said.”
214 tn Or “know.”
215 sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.
216 tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”
217 sn See the note on Sadducees in 4:1.
218 sn See the note on Pharisee in 5:34.
219 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
220 tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.
221 tn The participle εἰπόντος (eiponto") has been translated temporally.
222 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
223 tn Grk “there came about an argument.” This has been simplified to “an argument began”
224 tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).
sn This is a parenthetical note by the author.
225 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
226 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
227 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
228 tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.
229 sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.
230 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
231 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.
232 tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
233 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
234 tn Or “to go down, grab him out of their midst.”
235 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.”
236 sn The presence of the Lord indicated the vindicating presence and direction of God.
237 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
238 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
239 tn Or “Do not be afraid.”
240 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
241 sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).
map For location see JP4 A1.
242 tn Grk “when it was day.”
243 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
244 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
245 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
246 tn The word “anything” 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.
247 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
248 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
249 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
250 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
251 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
252 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
253 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
254 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
255 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
256 tn Grk “determine the things about him.”
257 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
258 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
259 tn The words “this place” are not in the Greek text, but are implied.
260 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
261 tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
262 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.”
263 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
264 sn See the note on the word centurion in 10:1.
265 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
266 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
267 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
268 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
269 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
270 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
271 tn Grk “He said.”
272 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
273 tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.
274 tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
275 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
276 tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.
277 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”
278 tn The word “anything” 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.
279 tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”
280 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
281 tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
282 tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
283 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
284 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
285 sn See the note on the word centurion in 10:1.
286 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 a journey of about 65 mi (just over 100 km).
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
287 tn Or “cavalrymen.”
288 tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”
sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
289 tn Grk “from.”
290 tn Grk “from the third hour of the night.”
291 tn Grk “provide mounts to put Paul on.”
sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
292 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in
293 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
294 tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.
295 tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”
296 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
297 sn Governor Felix. See the note on Felix in v. 24.
298 tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
299 tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.
300 tn Or “approached.”
301 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
302 tn In Greek this is a present tense retained in indirect discourse.
303 tn The word “citizen” is supplied here for emphasis and clarity.
sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.
304 tn Or “determine.”
305 tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”
306 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
307 tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.
308 tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”
sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
309 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”
sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
310 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
311 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
312 tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.
313 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
314 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
315 sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).
316 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
317 tn Or “cavalrymen.”
318 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.”
319 tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.
320 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. It was about 30 mi (50 km) from Antipatris.
321 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”
322 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
323 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
324 tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
325 tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.
326 sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
327 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
328 sn Cilicia was a province in northeastern Asia Minor.
329 tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”
330 tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.
331 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
332 sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of
