¹ tn Or “took.”

sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.

² tn Heb “And Abraham added and took.”

³ sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.

⁴ tn Or “sons.”

⁵ tn Heb “the sons of the concubines who [belonged] to Abraham.”

⁶ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

⁷ tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.

⁸ tn Heb “old and full.”

⁹ tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

¹⁰ sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

¹¹ tn See the note on the phrase “sons of Heth” in Gen 23:3.

¹² sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

¹³ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

¹⁴ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

¹⁵ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

¹⁶ tn Or “tribal chieftains.”

¹⁷ tn Heb “And these are the days of the years of Ishmael.”

¹⁸ tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

¹⁹ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

²⁰ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

²¹ tn Heb “as you go.”

²² sn The name Asshur refers here to a tribal area in the Sinai.

²³ tn Heb “he fell.”

²⁴ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

²⁵ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

²⁶ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

²⁷ sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

²⁸ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

²⁹ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

³⁰ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

³¹ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

³² sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

³³ tn Heb “And her days were filled to give birth.”

³⁴ tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.

³⁵ sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.

³⁶ tn Heb “all of him.”

³⁷ sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.

³⁸ tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.

³⁹ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

⁴⁰ tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

⁴¹ tn Heb “the son of sixty years.”

⁴² tn Heb “knowing.”

⁴³ tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

⁴⁴ tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.

⁴⁵ tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

⁴⁶ sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

⁴⁷ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

⁴⁸ tn The verb has no expressed subject and so is given a passive translation.

⁴⁹ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

⁵⁰ tn Heb “today.”

⁵¹ tn Heb “And what is this to me, a birthright?”

⁵² tn Heb “Swear to me today.”

⁵³ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

⁵⁴ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

⁵⁵ sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.

⁵⁶ sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁵⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

⁵⁹ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

⁶⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁶¹ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

⁶² tn Grk “not one stone will be left here on another which will not be thrown down.”

⁶³ tn Here δέ (de) has not been translated.

⁶⁴ sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

⁶⁵ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

⁶⁶ tn Or “Be on guard.”

⁶⁷ 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.

⁶⁸ tn Grk “it is not yet the end.”

⁶⁹ tn For the translation “rise up in arms” see L&N 55.2.

⁷⁰ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

⁷¹ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

⁷² tn Here δέ (de) has not been translated.

⁷³ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

⁷⁴ sn See Matt 5:10-12; 1 Cor 1:25-31.

⁷⁵ tn Or “many will fall away.” This could also refer to apostasy.

⁷⁶ tn Or “and lead many astray.”

⁷⁷ sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

⁷⁸ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

⁷⁹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

⁸⁰ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

⁸¹ sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

⁸² sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.

⁸³ tn Here δέ (de) has not been translated.

⁸⁴ tn Here δέ (de) has not been translated.

⁸⁵ tn Traditionally, “great tribulation.”

⁸⁶ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

⁸⁷ 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.

⁸⁸ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁸⁹ tn Or “Pay attention!” Grk “Behold.”

⁹⁰ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

⁹¹ tn Or “in the desert.”

⁹² sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

⁹³ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.

sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.

⁹⁴ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

⁹⁵ tn Here δέ (de) has not been translated.

⁹⁶ tn Traditionally, “tribulation.”

⁹⁷ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

⁹⁸ tn Here καί (kai) has not been translated.

⁹⁹ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

¹⁰⁰ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

¹⁰¹ tn Here καί (kai) has not been translated.

¹⁰² sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

¹⁰³ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

¹⁰⁴ tn Here δέ (de) has not been translated.

¹⁰⁵ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

¹⁰⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁰⁷ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

¹⁰⁸ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

¹⁰⁹ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

¹¹⁰ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

¹¹¹ tn Grk “they,” but in an indefinite sense, “people.”

¹¹² sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

¹¹³ tn Grk “So also will be the coming of the Son of Man.”

¹¹⁴ sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

¹¹⁵ tn According to L&N 46.16, this refers to a hand mill normally operated by two women.

¹¹⁶ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

¹¹⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

¹¹⁸ sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

¹¹⁹ tn See the note on the word “slave” in 8:9.

¹²⁰ tn Grk “give them.”

¹²¹ tn That is, doing his job, doing what he is supposed to be doing.

¹²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹²³ tn Grk “he”; the referent (the master) has been specified in the translation for clarity.

¹²⁴ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

¹²⁵ tn Grk “should say in his heart.”

¹²⁶ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

¹²⁷ sn In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the so-called Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books “spoken against”). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton (YHWH) encoded in the Hebrew text (e.g., in the initial letters of four consecutive words in the Hebrew text of Esth 5:4) are unconvincing, although they do illustrate how keenly the problem was felt by some. Martin Luther also questioned the canonicity of this book, objecting to certain parts of its content. Although no copy of Esther was found among the Dead Sea Scrolls, this does not necessarily mean that the Qumran community did not regard it as canonical. It is possible that the absence of Esther from what has survived at Qumran is merely a coincidence. Although the book does not directly mention God, it would be difficult to read it without sensing the providence of God working in powerful, though at times subtle, ways to rescue his people from danger and possible extermination. The absence of mention of the name of God may be a deliberate part of the literary strategy of the writer.

¹²⁸ tn Heb “it came about”; KJV, ASV “Now it came to pass.”

¹²⁹ tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 B.C.), and a number of modern English versions use “Xerxes” (e.g., NIV, NCV, CEV, NLT).

¹³⁰ tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.

¹³¹ sn The geographical extent of the Persian empire was vast. The division of Xerxes’ empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.

¹³² tn Heb “Cush” (so NIV, NCV; KJV “Ethiopia”) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes’ palace in Persepolis that describes the extent of this empire. See ANET 316-17.

¹³³ tn Heb “Shushan” (so KJV, ASV). Most recent English versions render this as “Susa.”

sn The city of Susa served as one of several capitals of Persia during this time; the other locations were Ecbatana, Babylon, and Persepolis. Partly due to the extreme heat of its summers, Susa was a place where Persian kings stayed mainly in the winter months. Strabo indicates that reptiles attempting to cross roads at midday died from the extreme heat (Geography 15.3.10-11).

¹³⁴ tn The Hebrew word בִּירָה (birah) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV “palace”; NAB “stronghold”; NASB “capital”; NLT “fortress.”

¹³⁵ sn The third year of Xerxes’ reign would be ca. 483 b.c.

¹³⁶ tc Due to the large numbers of people implied, some scholars suggest that the original text may have read “leaders of the army” (cf. NAB “Persian and Median aristocracy”; NASB “the army officers”; NIV “the military leaders”). However, there is no textual evidence for this emendation, and the large numbers are not necessarily improbable.

¹³⁷ sn Unlike the Book of Daniel, the usual order for this expression in Esther is “Persia and Media” (cf. vv. 14, 18, 19). In Daniel the order is “Media and Persia,” indicating a time in their history when Media was in the ascendancy.

¹³⁸ sn The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests (Esther [AB], 6).

¹³⁹ tn Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”

¹⁴⁰ tn The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”

¹⁴¹ tc The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were “the days of the wedding” (αἱ ἡμέραι τοῦ γάμου, Jai Jhmerai tou gamou), presumably the king’s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes’ invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.

¹⁴² tc The LXX has ἕξ ({ex, “six”) instead of “seven.” Virtually all English versions follow the reading of the MT here, “seven.”

¹⁴³ tn Heb “were found.”

¹⁴⁴ tn Heb “from the great and unto the small.”

¹⁴⁵ sn The finest linen was byssus, a fine, costly, white fabric made in Egypt, Palestine, and Edom, and imported into Persia (BDB 101 s.v. בּוּץ; HALOT 115-16 s.v. בּוּץ).

¹⁴⁶ tn The Hebrew noun מִטָּה (mittah) refers to a reclining couch (cf. KJV “beds”) spread with covers, cloth and pillow for feasting and carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8). See BDB 641-42 s.v.; HALOT 573 s.v.

¹⁴⁷ tn Heb “to cause to drink” (Hiphil infinitive construct of שָׁקָה, shaqah). As the etymology of the Hebrew word for “banquet” (מִשְׁתֶּה, mishteh, from שָׁתָה, shatah, “to drink”) hints, drinking was a prominent feature of ancient Near Eastern banquets.

¹⁴⁸ tn Heb “the drinking was according to law; there was no one compelling.”

¹⁴⁹ tn Heb “every chief of his house”; KJV “all the officers of his house”; NLT “his staff.”

¹⁵⁰ tn Heb “according to the desire of man and man.”

¹⁵¹ sn Vashti is the name of Xerxes’ queen according to the Book of Esther. But in the Greek histories of this period the queen’s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts.

¹⁵² tn Heb “as the heart of the king was good with the wine.” Here the proper name (King Ahasuerus) has been substituted for the title in the translation for stylistic reasons.

¹⁵³ tn Heb “King Ahasuerus”; here the proper name has been replaced by the pronoun “him” in the translation for stylistic reasons. Cf. similarly NIV, NCV, CEV, NLT “King Xerxes.”

¹⁵⁴ tn Heb “was good of appearance”; KJV “was fair to look on”; NAB “was lovely to behold.”

¹⁵⁵ sn Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked.

¹⁵⁶ tn Heb “at the word of the king”; NASB “at the king’s command.”

¹⁵⁷ tn Heb “burned in him” (so KJV).

¹⁵⁸ tn Heb “judgment” (so KJV); NASB, NIV “justice”; NRSV “custom.”

¹⁵⁹ tn Heb “seers of the face of the king”; NASB “who had access to the king’s presence.”

¹⁶⁰ tn Heb “were sitting first”; NAB “held first rank in the realm.”

¹⁶¹ tn These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases).

¹⁶² tc The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification.

¹⁶³ sn Heb “If upon the king it is good”; KJV “If it please the king.” Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.

¹⁶⁴ sn Laws…that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15.

¹⁶⁵ sn Previously in this chapter the word “queen” accompanies Vashti’s name (cf. vv. 9, 11, 12, 15, 16, 17). But here, in anticipation of her demotion, the title is dropped.

¹⁶⁶ tn Heb “her neighbor”; NIV “someone else.”

¹⁶⁷ tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tob, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”

¹⁶⁸ tn Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”

¹⁶⁹ tc The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.

¹⁷⁰ sn For purposes of diplomacy and governmental communication throughout the far-flung regions of the Persian empire the Aramaic language was normally used. Educated people throughout the kingdom could be expected to have competence in this language. But in the situation described in v. 22 a variety of local languages are to be used, and not just Aramaic, so as to make the king’s edict understandable to the largest possible number of people.

¹⁷¹ tn Heb “in his house”; NIV “over his own household.”

¹⁷² tc The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase “to each people according to its language,” but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed.

¹⁷³ sn Ananias was in office from a.d. 47-59.

¹⁷⁴ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

¹⁷⁵ tn Grk “an attorney, a certain Tertullus.”

¹⁷⁶ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

¹⁷⁷ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

¹⁷⁸ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

¹⁷⁹ tn Or “began to bring charges, saying.”

¹⁸⁰ tn Grk “experienced much peace.”

¹⁸¹ tn Grk “through you” (“rule” is implied).

¹⁸² tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

¹⁸³ tn Or “being made for this people.”

¹⁸⁴ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

¹⁸⁵ sn Most excellent Felix. See the note on Felix in 23:24.

¹⁸⁶ tn Grk “in every way and everywhere.”

¹⁸⁷ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

¹⁸⁸ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

¹⁸⁹ tn Or “request.”

¹⁹⁰ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

¹⁹¹ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

¹⁹² tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

¹⁹³ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

¹⁹⁴ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

¹⁹⁵ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

¹⁹⁶ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

¹⁹⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

¹⁹⁸ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

¹⁹⁹ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

²⁰⁰ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

²⁰¹ tn Or “question.”

²⁰² tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

²⁰³ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

²⁰⁴ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

²⁰⁵ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

²⁰⁶ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

²⁰⁷ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

²⁰⁸ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

²⁰⁹ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.

²¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²¹¹ tn Or “disputing,” “conducting a heated discussion.”

²¹² tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

²¹³ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

²¹⁴ sn See the note on synagogue in 6:9.

²¹⁵ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

²¹⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

²¹⁷ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

²¹⁸ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

²¹⁹ tn Or “serve.”

²²⁰ tn Or “forefathers”; Grk “fathers.”

²²¹ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

²²² tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

²²³ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

²²⁴ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

²²⁵ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

²²⁶ tn Or “the unjust.”

sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

²²⁷ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

²²⁸ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

²²⁹ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

²³⁰ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

²³¹ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

²³² tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

²³³ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

²³⁴ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

²³⁵ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

²³⁶ 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.

²³⁷ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

²³⁸ tn Grk “these [men] themselves.”

²³⁹ tn Or “unrighteous act.”

²⁴⁰ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

²⁴¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

²⁴² tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

²⁴³ tn Grk “one utterance.”

²⁴⁴ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

²⁴⁵ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

²⁴⁶ sn See the note on Antonius Felix in 23:24.

²⁴⁷ tn Grk “the things.”

²⁴⁸ tn That is, concerning Christianity.

²⁴⁹ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

²⁵⁰ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

²⁵¹ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

²⁵² sn See the note on the word centurion in 10:1.

²⁵³ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

²⁵⁴ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

²⁵⁵ tn Grk “any of his own” (this could also refer to relatives).

²⁵⁶ tn Grk “from serving him.”

²⁵⁷ sn See the note on Antonius Felix in 23:24.

²⁵⁸ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

²⁵⁹ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

²⁶⁰ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

²⁶¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

²⁶² tn Or “speaking about.”

²⁶³ tn Grk “and self-control.” 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.

sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

²⁶⁴ sn See the note on Felix in 23:26.

²⁶⁵ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

²⁶⁶ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

²⁶⁷ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

²⁶⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

²⁶⁹ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

²⁷⁰ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

²⁷¹ tn Grk “After a two-year period.”

²⁷² sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

²⁷³ tn Grk “Felix received as successor Porcius Festus.”

sn See the note on Felix in 23:26.

²⁷⁴ tn Grk “left Paul imprisoned.”

sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.