Genesis 26:1-35 
Context26:1 There was a famine in the land, subsequent to the earlier famine that occurred 1 in the days of Abraham. 2 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 3 settle down in the land that I will point out to you. 4 26:3 Stay 5 in this land. Then I will be with you and will bless you, 6 for I will give all these lands to you and to your descendants, 7 and I will fulfill 8 the solemn promise I made 9 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 10 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 11 26:5 All this will come to pass 12 because Abraham obeyed me 13 and kept my charge, my commandments, my statutes, and my laws.” 14 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 15 He was afraid to say, “She is my wife,” for he thought to himself, 16 “The men of this place will kill me to get 17 Rebekah because she is very beautiful.”
26:8 After Isaac 18 had been there a long time, 19 Abimelech king of the Philistines happened to look out a window and observed 20 Isaac caressing 21 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 22 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 23
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 24 One of the men 25 might easily have had sexual relations with 26 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 27 this man or his wife will surely be put to death.” 28
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 29 because the Lord blessed him. 30 26:13 The man became wealthy. 31 His influence continued to grow 32 until he became very prominent. 26:14 He had 33 so many sheep 34 and cattle 35 and such a great household of servants that the Philistines became jealous 36 of him. 26:15 So the Philistines took dirt and filled up 37 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 38 for you have become much more powerful 39 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 40 26:18 Isaac reopened 41 the wells that had been dug 42 back in the days of his father Abraham, for the Philistines had stopped them up 43 after Abraham died. Isaac 44 gave these wells 45 the same names his father had given them. 46
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 47 water there, 26:20 the herdsmen of Gerar quarreled 48 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 49 named the well 50 Esek 51 because they argued with him about it. 52 26:21 His servants 53 dug another well, but they quarreled over it too, so Isaac named it 54 Sitnah. 55 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 56 named it 57 Rehoboth, 58 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 59 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 60 the Lord. He pitched his tent there, and his servants dug a well. 61
26:26 Now Abimelech had come 62 to him from Gerar along with 63 Ahuzzah his friend 64 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 65 and sent me away from you.” 26:28 They replied, “We could plainly see 66 that the Lord is with you. So we decided there should be 67 a pact between us 68 – between us 69 and you. Allow us to make 70 a treaty with you 26:29 so that 71 you will not do us any harm, just as we have not harmed 72 you, but have always treated you well 73 before sending you away 74 in peace. Now you are blessed by the Lord.” 75
26:30 So Isaac 76 held a feast for them and they celebrated. 77 26:31 Early in the morning the men made a treaty with each other. 78 Isaac sent them off; they separated on good terms. 79
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 80 26:33 So he named it Shibah; 81 that is why the name of the city has been Beer Sheba 82 to this day.
26:34 When 83 Esau was forty years old, 84 he married 85 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 86
Matthew 25:1-46
Context25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 87 of the virgins 88 were foolish, and five were wise. 25:3 When 89 the foolish ones took their lamps, they did not take extra 90 olive oil 91 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 92 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 93 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 94 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 95 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 96 the door was shut. 25:11 Later, 97 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 98 25:12 But he replied, 99 ‘I tell you the truth, 100 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 101
25:14 “For it is like a man going on a journey, who summoned his slaves 102 and entrusted his property to them. 25:15 To 103 one he gave five talents, 104 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 105 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 106 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 107 one who had received the five talents came and brought five more, saying, ‘Sir, 108 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 109 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 110 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 111 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 112 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 113 and on my return I would have received my money back with interest! 114 25:28 Therefore take the talent from him and give it to the one who has ten. 115 25:29 For the one who has will be given more, 116 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 117 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 118 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 119 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 120 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 121 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 122 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 123 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 124 ‘I tell you the truth, 125 just as you did it for one of the least of these brothers or sisters 126 of mine, you did it for me.’
25:41 “Then he will say 127 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 128 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 129 ‘I tell you the truth, 130 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
Esther 2:1-23
Context2:1 When these things had been accomplished 131 and the rage of King Ahasuerus had diminished, he remembered 132 Vashti and what she had done and what had been decided 133 against her. 2:2 The king’s servants who attended him said, “Let a search be conducted in the king’s behalf for attractive young women. 134 2:3 And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem 135 under the authority of Hegai, the king’s eunuch who oversees the women, and let him provide whatever cosmetics they desire. 136 2:4 Let the young woman whom the king finds most attractive 137 become queen in place of Vashti.” This seemed like a good idea to the king, 138 so he acted accordingly.
2:5 Now there happened to be a Jewish man in Susa the citadel whose name was Mordecai. 139 He was the son of Jair, the son of Shimei, the son of Kish, a Benjaminite, 2:6 who had been taken into exile from Jerusalem 140 with the captives who had been carried into exile with Jeconiah 141 king of Judah, whom Nebuchadnezzar king of Babylon had taken into exile. 2:7 Now he was acting as the guardian 142 of Hadassah 143 (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive. 144 This young woman was very attractive and had a beautiful figure. 145 When her father and mother died, Mordecai had raised her 146 as if she were his own daughter.
2:8 It so happened that when the king’s edict and his law became known 147 many young women were taken to Susa the citadel to be placed under the authority of Hegai. Esther also was taken to the royal palace 148 to be under the authority of Hegai, who was overseeing the women. 2:9 This young woman pleased him, 149 and she found favor with him. He quickly provided her with her cosmetics and her rations; he also provided her with the seven specially chosen 150 young women who were from the palace. He then transferred her and her young women to the best quarters in the harem. 151
2:10 Now Esther had not disclosed her people or her lineage, 152 for Mordecai had instructed her not to do so. 153 2:11 And day after day Mordecai used to walk back and forth in front of the court of the harem in order to learn how Esther was doing 154 and what might happen to her.
2:12 At the end of the twelve months that were required for the women, 155 when the turn of each young woman arrived to go to King Ahasuerus – for in this way they had to fulfill their time of cosmetic treatment: six months with oil of myrrh, and six months with perfume and various ointments used by women – 2:13 the woman would go to the king in the following way: Whatever she asked for would be provided for her to take with her from the harem to the royal palace. 2:14 In the evening she went, and in the morning she returned to a separate part 156 of the harem, to the authority of Shaashgaz the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her 157 and she was requested by name.
2:15 When it became the turn of Esther daughter of Abihail the uncle of Mordecai (who had raised her as if she were his own daughter 158 ) to go to the king, she did not request anything except what Hegai the king’s eunuch, who was overseer of the women, had recommended. Yet Esther met with the approval of all who saw her. 2:16 Then Esther was taken to King Ahasuerus at his royal residence in the tenth 159 month (that is, the month of Tebeth) in the seventh 160 year of his reign. 2:17 And the king loved Esther more than all the other women, and she met with his loving approval 161 more than all the other young women. 162 So he placed the royal high turban on her head and appointed her queen 163 in place of Vashti. 2:18 Then the king prepared a large banquet for all his officials and his servants – it was actually Esther’s banquet. He also set aside a holiday for the provinces, and he provided for offerings at the king’s expense. 164
2:19 Now when the young women were being gathered again, 165 Mordecai was sitting at the king’s gate. 166 2:20 Esther was still not divulging her lineage or her people, 167 just as Mordecai had instructed her. 168 Esther continued to do whatever Mordecai said, just as she had done when he was raising her.
2:21 In those days while Mordecai was sitting at the king’s gate, Bigthan 169 and Teresh, 170 two of the king’s eunuchs who protected the entrance, 171 became angry and plotted to assassinate 172 King Ahasuerus. 2:22 When Mordecai learned of the conspiracy, 173 he informed Queen Esther, 174 and Esther told the king in Mordecai’s behalf. 175 2:23 The king then had the matter investigated and, finding it to be so, had the two conspirators 176 hanged on a gallows. 177 It was then recorded in the daily chronicles in the king’s presence.
Acts 25:1-27
Context25:1 Now 178 three days after Festus 179 arrived in the province, he went up to Jerusalem 180 from Caesarea. 181 25:2 So the chief priests and the most prominent men 182 of the Jews brought formal charges 183 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 184 they urged Festus 185 to summon him to Jerusalem, planning an ambush 186 to kill him along the way. 25:4 Then Festus 187 replied that Paul was being kept at Caesarea, 188 and he himself intended to go there 189 shortly. 25:5 “So,” he said, “let your leaders 190 go down there 191 with me, and if this man has done anything wrong, 192 they may bring charges 193 against him.”
25:6 After Festus 194 had stayed 195 not more than eight or ten days among them, he went down to Caesarea, 196 and the next day he sat 197 on the judgment seat 198 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 199 bringing many serious 200 charges that they were not able to prove. 201 25:8 Paul said in his defense, 202 “I have committed no offense 203 against the Jewish law 204 or against the temple or against Caesar.” 205 25:9 But Festus, 206 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 207 before me there on these charges?” 208 25:10 Paul replied, 209 “I am standing before Caesar’s 210 judgment seat, 211 where I should be tried. 212 I have done nothing wrong 213 to the Jews, as you also know very well. 214 25:11 If then I am in the wrong 215 and have done anything that deserves death, I am not trying to escape dying, 216 but if not one of their charges against me is true, 217 no one can hand me over to them. 218 I appeal to Caesar!” 219 25:12 Then, after conferring with his council, 220 Festus 221 replied, “You have appealed to Caesar; 222 to Caesar 223 you will go!” 224
25:13 After several days had passed, King Agrippa 225 and Bernice arrived at Caesarea 226 to pay their respects 227 to Festus. 228 25:14 While 229 they were staying there many days, Festus 230 explained Paul’s case to the king to get his opinion, 231 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 232 the chief priests and the elders of the Jews informed 233 me about him, 234 asking for a sentence of condemnation 235 against him. 25:16 I answered them 236 that it was not the custom of the Romans to hand over anyone 237 before the accused had met his accusers face to face 238 and had been given 239 an opportunity to make a defense against the accusation. 240 25:17 So after they came back here with me, 241 I did not postpone the case, 242 but the next day I sat 243 on the judgment seat 244 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 245 him with any of the evil deeds I had suspected. 246 25:19 Rather they had several points of disagreement 247 with him about their own religion 248 and about a man named Jesus 249 who was dead, whom Paul claimed 250 to be alive. 25:20 Because I was at a loss 251 how I could investigate these matters, 252 I asked if he were willing to go to Jerusalem and be tried 253 there on these charges. 254 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 255 I ordered him to be kept under guard until I could send him to Caesar.” 256 25:22 Agrippa 257 said to Festus, 258 “I would also like to hear the man myself.” “Tomorrow,” he replied, 259 “you will hear him.”
25:23 So the next day Agrippa 260 and Bernice came with great pomp 261 and entered the audience hall, 262 along with the senior military officers 263 and the prominent men of the city. When Festus 264 gave the order, 265 Paul was brought in. 25:24 Then Festus 266 said, “King Agrippa, 267 and all you who are present here with us, you see this man about whom the entire Jewish populace 268 petitioned 269 me both in Jerusalem 270 and here, 271 shouting loudly 272 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 273 and when he appealed 274 to His Majesty the Emperor, 275 I decided to send him. 276 25:26 But I have nothing definite 277 to write to my lord 278 about him. 279 Therefore I have brought him before you all, and especially before you, King Agrippa, 280 so that after this preliminary hearing 281 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 282 the charges against him.”
1 tn Heb “in addition to the first famine which was.”
2 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
3 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
4 tn Heb “say to you.”
5 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
6 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.
7 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the
8 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
9 tn Heb “the oath which I swore.”
sn The solemn promise I made. See Gen 15:18-20; 22:16-18.
10 tn Heb “your descendants.”
11 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
12 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
13 tn Heb “listened to my voice.”
14 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
15 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
16 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
17 tn Heb “kill me on account of.”
18 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
19 tn Heb “and it happened when the days were long to him there.”
20 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
21 tn Or “fondling.”
sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
22 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
23 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
24 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
25 tn Heb “people.”
26 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
27 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
28 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
29 tn Heb “a hundredfold.”
30 tn This final clause explains why Isaac had such a bountiful harvest.
31 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
32 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
33 tn Heb “and there was to him.”
34 tn Heb “possessions of sheep.”
35 tn Heb “possessions of cattle.”
36 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
37 tn Heb “and the Philistines stopped them up and filled them with dirt.”
38 tn Heb “Go away from us.”
39 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
40 tn Heb “and he camped in the valley of Gerar and he lived there.”
sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the
41 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
42 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
43 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
44 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
45 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
46 tn Heb “called names to them according to the names that his father called them.”
47 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
48 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
49 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
50 tn Heb “and he called the name of the well.”
51 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
52 tn The words “about it” are supplied in the translation for stylistic reasons.
53 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
54 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
55 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
56 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
57 tn Heb “and he called its name.”
58 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
59 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
60 tn Heb “called in the name of.” The expression refers to worshiping the
61 tn Heb “and they dug there, the servants of Isaac, a well.”
62 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
63 tn Heb “and.”
64 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
65 tn The disjunctive clause is circumstantial, expressing the reason for his question.
66 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
67 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
68 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
69 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
70 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
71 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
72 tn Heb “touched.”
73 tn Heb “and just as we have done only good with you.”
74 tn Heb “and we sent you away.”
75 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
76 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
77 tn Heb “and they ate and drank.”
78 tn Heb “and they got up early and they swore an oath, a man to his brother.”
79 tn Heb “and they went from him in peace.”
80 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
81 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
82 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
83 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
84 tn Heb “the son of forty years.”
85 tn Heb “took as a wife.”
86 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
87 tn Here δέ (de) has not been translated.
88 tn Grk “Five of them.”
89 tn Grk “For when.” Here γάρ (gar) has not been translated.
90 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
91 tn On the use of olive oil in lamps, see L&N 6.202.
92 tn Here δέ (de) has not been translated.
93 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
94 tn Here δέ (de) has not been translated.
95 tn Grk “The wise answered, saying, ‘No.’”
96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
97 tn Here δέ (de) has not been translated.
98 tn Grk “Open to us.”
99 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
100 tn Grk “Truly (ἀμήν, amhn), I say to you.”
101 tc Most later
102 tn See the note on the word “slave” in 8:9.
103 tn Here καί (kai) has not been translated.
104 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
105 tn Grk “traded with them.”
106 tn Here δέ (de) has not been translated.
107 tn Here καί (kai) has not been translated.
108 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
109 tn Grk “His master said to him.”
110 tn Here δέ (de) has not been translated.
111 tn Here καί (kai) has not been translated.
112 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
113 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
114 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
115 tn Grk “the ten talents.”
116 tn Grk “to everyone who has, he will be given more.”
sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
117 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
118 tn Here δέ (de) has not been translated.
119 tn Here καί (kai) has not been translated.
120 tn Here καί (kai) has not been translated.
121 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
122 tn Here δέ (de) has not been translated.
123 tn Here δέ (de) has not been translated.
124 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
125 tn Grk “Truly (ἀμήν, amhn), I say to you.”
126 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
127 tn Here καί (kai) has not been translated.
128 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
129 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
130 tn Grk “Truly (ἀμήν, amhn), I say to you.”
131 tn Heb “after these things” (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21.
132 sn There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire.
133 tn Or “decreed” (so NAB, NASB, NRSV); TEV “and about his proclamation against her.”
134 tn Heb “young women, virgins, good of form.” The same phrase also occurs in v. 3.
135 tn Heb “the house of the women” (so KJV, ASV). So also in vv. 9, 11, 13, and 14.
136 tn Heb “their ointments”; cf. NIV, CEV, NLT “beauty treatments.”
137 tn Heb “who is good in the eyes of the king.”
138 tn Heb “the matter was good in the eyes of the king.” Cf. TEV “The king thought this was good advice.”
139 sn Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai’s Jewish name is not recorded in the biblical text.
140 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
141 sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT).
142 tn According to HALOT 64 s.v. II אמן the term אֹמֵן (’omen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (’aman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).
143 sn Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.
144 tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.
145 tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (to’ar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.”
146 tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6).
147 tn Heb “were heard” (so NASB); NRSV “were (had been NIV) proclaimed.”
148 tn Heb “the house of the king.” So also in vv. 9, 13. Cf. NLT “the king’s harem.”
149 tn Heb “was good in his eyes”; NLT “Hegai was very impressed with Esther.”
150 tn Heb “being looked at (with favor).”
151 tn Heb “of the house of the women” (so KJV, ASV). So also in vv. 11, 13, 14.
152 tn Cf. v. 20, where the same phrase occurs but with the word order reversed.
153 tn Heb “that she not tell” (NRSV similar); NASB “that she should not make them known.”
154 tn Heb “to know the peace of Esther.”
155 tc The LXX does not include the words “that were required for the women.”
tn Heb “to be to her according to the law of the women”; NASB “under the regulations for the women.”
156 tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.
157 tc The LXX does not include the words “was pleased with her.”
158 tn Heb “who had taken her to him as a daughter”; NRSV “who had adopted her as his own daughter.”
159 tc The Greek
160 tc The Syriac Peshitta reads “fourth” here.
161 tn Heb “grace and loyal love.” The expression is probably a hendiadys.
162 tc The LXX does not include the words “more than all the other young women.”
163 tn Heb “caused her to rule.”
164 tc The LXX does not include the words “and he provided for offerings at the king’s expense.”
165 tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem.
166 sn That Mordecai was sitting at the king’s gate apparently means that he was a high-ranking government official. It was at the city gate where important business was transacted. Being in this position afforded Mordecai an opportunity to become aware of the plot against the king’s life, although the author does not include the particular details of how this information first came to Mordecai’s attention.
167 sn That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, “In order for Esther to have concealed her ethnic and religious identity…in the harem, she must have eaten…, dressed, and lived like a Persian rather than an observant Jewess” (Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example.
168 tc The LXX adds the words “to fear God.”
169 tn This individual is referred to as “Bigthana,” a variant spelling of the name, in Esth 6:2.
170 tc The LXX does not include the names “Bigthan and Teresh” here.
171 tn Heb “guarders of the threshold”; NIV “who guarded the doorway.”
172 tn Heb “sought to send a hand against”; CEV “decided to kill.”
173 sn The text of Esther does not disclose exactly how Mordecai learned about the plot against the king’s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai’s insight into this momentous event.
174 tc The LXX simply reads “Esther” and does not include “the queen.”
175 tc The LXX adds here “the things concerning the plot.”
tn Heb “in the name of Mordecai” (so NRSV); NIV “giving credit to Mordecai.”
176 tn Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.
177 tn Or “on a pole”; KJV, ASV “on a tree.”
178 tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”
179 sn See the note on Porcius Festus in 24:27.
180 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
181 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 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.
182 tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”
183 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.
184 tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.
185 tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.
186 sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.
187 sn See the note on Porcius Festus in 24:27.
188 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.
189 tn The word “there” is not in the Greek text but is implied.
190 tn Grk “let those who are influential among you” (i.e., the powerful).
191 tn The word “there” is not in the Greek text, but is implied.
192 tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).
193 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, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”
194 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
195 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
196 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
197 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
198 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
199 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
200 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
201 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
202 tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”
203 tn Grk “I have sinned…in nothing.”
204 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
sn The Jewish law refers to the law of Moses.
205 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.
206 sn See the note on Porcius Festus in 24:27.
207 tn Or “stand trial.”
208 tn Grk “concerning these things.”
209 tn Grk “said.”
210 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
211 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.
sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
212 tn That is, tried by an imperial representative and subject to Roman law.
213 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
214 tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”
215 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
216 tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).
217 tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.
218 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
219 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.
220 tn That is, with his advisers.
221 sn See the note on Porcius Festus in 24:27.
222 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
223 tn Or “to the emperor.”
224 sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.
225 sn King Agrippa was Herod Agrippa II (
226 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
227 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
228 sn See the note on Porcius Festus in 24:27.
229 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”
230 sn See the note on Porcius Festus in 24:27.
231 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”
232 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
233 tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”
234 tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).
235 tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”
236 tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.
sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
237 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
238 tn Or “has met his accusers in person.”
239 tn Grk “and receives.”
240 tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”
241 tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”
242 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.
243 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
244 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
245 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.
246 tn Or “I was expecting.”
247 tn Grk “several controversial issues.” 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.”
248 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
249 tn Grk “a certain Jesus.”
250 tn Or “asserted.”
251 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
252 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”
253 tn Or “stand trial.”
254 tn Grk “on these things.”
255 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”
256 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
257 sn See the note on King Agrippa in 25:13.
258 sn See the note on Porcius Festus in 24:27.
259 tn Grk “said.”
260 sn See the note on King Agrippa in 25:13.
261 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.
262 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).
263 tn Grk “the chiliarchs” (officers 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.
264 sn See the note on Porcius Festus in 24:27.
265 tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.
266 sn See the note on Porcius Festus in 24:27.
267 sn See the note on King Agrippa in 25:13.
268 tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.
269 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
270 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
271 sn Here means “here in Caesarea.”
272 tn Or “screaming.”
273 sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).
274 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
275 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”
276 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
277 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
278 sn To my lord means “to His Majesty the Emperor.”
279 tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.
280 sn See the note on King Agrippa in 25:13.
281 tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.
282 tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”
sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.
