Genesis 29:1-35 
Context29:1 So Jacob moved on 1 and came to the land of the eastern people. 2 29:2 He saw 3 in the field a well with 4 three flocks of sheep lying beside it, because the flocks were watered from that well. Now 5 a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds 6 would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.
29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson 7 of Nahor?” “We know him,” 8 they said. 29:6 “Is he well?” 9 Jacob asked. They replied, “He is well. 10 Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob 11 said, “Since it is still the middle of the day, 12 it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” 13 29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water 14 the sheep.”
29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 15 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, 16 and the sheep of his uncle Laban, he 17 went over 18 and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. 19 29:11 Then Jacob kissed Rachel and began to weep loudly. 20 29:12 When Jacob explained 21 to Rachel that he was a relative of her father 22 and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob 23 told Laban how he was related to him. 24 29:14 Then Laban said to him, “You are indeed my own flesh and blood.” 25 So Jacob 26 stayed with him for a month. 27
29:15 Then Laban said to Jacob, “Should you work 28 for me for nothing because you are my relative? 29 Tell me what your wages should be.” 29:16 (Now Laban had two daughters; 30 the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, 31 but Rachel had a lovely figure and beautiful appearance.) 32 29:18 Since Jacob had fallen in love with 33 Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. 34 Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. 35 But they seemed like only a few days to him 36 because his love for her was so great. 37
29:21 Finally Jacob said 38 to Laban, “Give me my wife, for my time of service is up. 39 I want to have marital relations with her.” 40 29:22 So Laban invited all the people 41 of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah 42 to Jacob, 43 and Jacob 44 had marital relations with her. 45 29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 46
29:25 In the morning Jacob discovered it was Leah! 47 So Jacob 48 said to Laban, “What in the world have you done to me! 49 Didn’t I work for you in exchange for Rachel? Why have you tricked 50 me?” 29:26 “It is not our custom here,” 51 Laban replied, “to give the younger daughter in marriage 52 before the firstborn. 29:27 Complete my older daughter’s bridal week. 53 Then we will give you the younger one 54 too, in exchange for seven more years of work.” 55
29:28 Jacob did as Laban said. 56 When Jacob 57 completed Leah’s bridal week, 58 Laban gave him his daughter Rachel to be his wife. 59 29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 60 29:30 Jacob 61 had marital relations 62 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 63 for seven more years. 64
29:31 When the Lord saw that Leah was unloved, 65 he enabled her to become pregnant 66 while Rachel remained childless. 29:32 So Leah became pregnant 67 and gave birth to a son. She named him Reuben, 68 for she said, “The Lord has looked with pity on my oppressed condition. 69 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 70 he gave me this one too.” So she named him Simeon. 71
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 72 because I have given birth to three sons for him.” That is why he was named Levi. 73
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 74 Then she stopped having children.
Matthew 28:1-20
Context28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord 75 descending from heaven came and rolled away the stone and sat on it. 28:3 His 76 appearance was like lightning, and his clothes were white as snow. 28:4 The 77 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 78 to the women, “Do not be afraid; I know 79 that you are looking for Jesus, who was crucified. 80 28:6 He is not here, for he has been raised, 81 just as he said. Come and see the place where he 82 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 83 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 84 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 85 Jesus met them, saying, “Greetings!” They 86 came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”
28:11 While 87 they were going, some 88 of the guard went into the city and told the chief priests everything that had happened. 28:12 After 89 they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body 90 while we were asleep.’ 28:14 If 91 this matter is heard before the governor, 92 we will satisfy him 93 and keep you out of trouble.” 94 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 95
28:16 So 96 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 97 they saw him, they worshiped him, 98 but some doubted. 99 28:18 Then Jesus came up and said to them, 100 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 101 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 102 28:20 teaching them to obey everything I have commanded you. And remember, 103 I am with you 104 always, to the end of the age.” 105
Esther 5:1-14
Context5:1 It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace, 106 opposite the king’s quarters. 107 The king was sitting on his royal throne in the palace, opposite the entrance. 108 5:2 When the king saw Queen Esther standing in the court, she met with his approval. 109 The king extended to Esther the gold scepter that was in his hand, and Esther approached and touched the end of the scepter.
5:3 The king said to her, “What is on your mind, 110 Queen Esther? What is your request? Even as much as half the kingdom will be given to you!”
5:4 Esther replied, “If the king is so inclined, 111 let the king and Haman come today to the banquet that I have prepared for him.” 5:5 The king replied, “Find Haman quickly so that we can do as Esther requests.”
So the king and Haman went to the banquet that Esther had prepared. 5:6 While at the banquet of wine, the king said to Esther, “What is your request? It shall be given to you. What is your petition? Ask for as much as half the kingdom, 112 and it shall be done!”
5:7 Esther responded, 113 “My request and my petition is this: 5:8 If I have found favor in the king’s sight and if the king is inclined 114 to grant my request and perform my petition, let the king and Haman come tomorrow to the banquet that I will prepare for them. At that time 115 I will do as the king wishes. 116
5:9 Now Haman went forth that day pleased and very much encouraged. 117 But when Haman saw Mordecai at the king’s gate, and he did not rise nor tremble in his presence, 118 Haman was filled with rage toward Mordecai. 5:10 But Haman restrained himself and went on to his home.
He then sent for his friends to join him, 119 along with his wife Zeresh. 5:11 Haman then recounted to them his fabulous wealth, 120 his many sons, 121 and how the king had magnified him and exalted him over the king’s other officials and servants. 5:12 Haman said, “Furthermore, Queen Esther invited 122 only me to accompany the king to the banquet that she prepared! And also tomorrow I am invited 123 along with the king. 5:13 Yet all of this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king’s gate.”
5:14 Haman’s 124 wife Zeresh and all his friends said to him, “Have a gallows seventy-five feet 125 high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.” 126
It seemed like a good idea to Haman, so he had the gallows built.
Acts 28:1-31
Context28:1 After we had safely reached shore, 127 we learned that the island was called Malta. 128 28:2 The local inhabitants 129 showed us extraordinary 130 kindness, for they built a fire and welcomed us all because it had started to rain 131 and was cold. 28:3 When Paul had gathered a bundle of brushwood 132 and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people 133 saw the creature hanging from Paul’s 134 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 135 has not allowed him to live!” 136 28:5 However, 137 Paul 138 shook 139 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 140 or suddenly drop dead. So after they had waited 141 a long time and had seen 142 nothing unusual happen 143 to him, they changed their minds 144 and said he was a god. 145
28:7 Now in the region around that place 146 were fields belonging to the chief official 147 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 148 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 149 and after praying, placed 150 his hands on him and healed 151 him. 28:9 After this had happened, many of the people on the island who were sick 152 also came and were healed. 153 28:10 They also bestowed many honors, 154 and when we were preparing to sail, 155 they gave 156 us all the supplies we needed. 157
28:11 After three months we put out to sea 158 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 159 as its figurehead. 160 28:12 We put in 161 at Syracuse 162 and stayed there three days. 28:13 From there we cast off 163 and arrived at Rhegium, 164 and after one day a south wind sprang up 165 and on the second day we came to Puteoli. 166 28:14 There 167 we found 168 some brothers 169 and were invited to stay with them seven days. And in this way we came to Rome. 170 28:15 The brothers from there, 171 when they heard about us, came as far as the Forum of Appius 172 and Three Taverns 173 to meet us. When he saw them, 174 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 175 by himself, with the soldier who was guarding him.
28:17 After three days 176 Paul 177 called the local Jewish leaders 178 together. When they had assembled, he said to them, “Brothers, 179 although I had done 180 nothing against our people or the customs of our ancestors, 181 from Jerusalem 182 I was handed over as a prisoner to the Romans. 183 28:18 When 184 they had heard my case, 185 they wanted to release me, 186 because there was no basis for a death sentence 187 against me. 28:19 But when the Jews objected, 188 I was forced to appeal to Caesar 189 – not that I had some charge to bring 190 against my own people. 191 28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 192 28:21 They replied, 193 “We have received no letters from Judea about you, nor have any of the brothers come from there 194 and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know 195 that people 196 everywhere speak against 197 it.”
28:23 They set 198 a day to meet with him, 199 and they came to him where he was staying 200 in even greater numbers. 201 From morning until evening he explained things 202 to them, 203 testifying 204 about the kingdom of God 205 and trying to convince 206 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 207 by what he said, 208 but others refused 209 to believe. 28:25 So they began to leave, 210 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 211 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 212 but will never understand,
and you will keep on looking, 213 but will never perceive.
28:27 For the heart of this people has become dull, 214
and their ears are hard of hearing, 215
and they have closed their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their heart
and turn, 216 and I would heal them.”’ 217
28:28 “Therefore be advised 218 that this salvation from God 219 has been sent to the Gentiles; 220 they 221 will listen!”
28:29 [[EMPTY]] 22228:30 Paul 223 lived 224 there two whole years in his own rented quarters 225 and welcomed 226 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 227 with complete boldness 228 and without restriction. 229
1 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
2 tn Heb “the land of the sons of the east.”
3 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.
4 tn Heb “and look, there.”
5 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
6 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.
7 tn Heb “son.”
8 tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.
9 tn Heb “and he said to them, ‘Is there peace to him?’”
10 tn Heb “peace.”
11 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
12 tn Heb “the day is great.”
13 tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.
14 tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.
15 tn Heb “was a shepherdess.”
16 tn Heb “Laban, the brother of his mother” (twice in this verse).
17 tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
18 tn Heb “drew near, approached.”
19 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).
20 tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.
21 tn Heb “declared.”
22 tn Heb “that he [was] the brother of her father.”
23 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
24 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).
25 tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).
26 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
27 tn Heb “a month of days.”
28 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.
29 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.
30 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.
31 tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.
32 tn Heb “and Rachel was beautiful of form and beautiful of appearance.”
33 tn Heb “Jacob loved.”
34 tn Heb “Better my giving her to you than my giving her to another man.”
35 tn Heb “in exchange for Rachel.”
36 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.
37 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.
38 tn Heb “and Jacob said.”
39 tn Heb “my days are fulfilled.”
40 tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).
41 tn Heb “men.”
42 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”
sn His daughter Leah. Laban’s deception of Jacob by giving him the older daughter instead of the younger was God’s way of disciplining the deceiver who tricked his older brother. D. Kidner says this account is “the very embodiment of anti-climax, and this moment a miniature of man’s disillusion, experienced from Eden onwards” (Genesis [TOTC], 160). G. von Rad notes, “That Laban secretly gave the unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless treachery…It was certainly a move by which he won for himself far and wide the coarsest laughter” (Genesis [OTL], 291).
43 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.
44 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
45 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
46 tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.
47 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
48 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.
49 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”
50 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.
51 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
52 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.
53 tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.
sn Bridal week. An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12).
54 tn Heb “this other one.”
55 tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”
sn In exchange for seven more years of work. See C. H. Gordon, “The Story of Jacob and Laban in the Light of the Nuzi Tablets,” BASOR 66 (1937): 25-27; and J. Van Seters, “Jacob’s Marriages and Ancient Near Eastern Customs: A Reassessment,” HTR 62 (1969): 377-95.
56 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.
57 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
58 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.
59 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.
60 tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”
61 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
62 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
63 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
64 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
65 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.
66 tn Heb “he opened up her womb.”
67 tn Or “Leah conceived” (also in vv. 33, 34, 35).
68 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
69 tn Heb “looked on my affliction.”
sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the
70 tn Heb “hated.” See the note on the word “unloved” in v. 31.
71 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
72 tn Heb “will be joined to me.”
73 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
74 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
75 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
76 tn Here δέ (de) has not been translated.
77 tn Here δέ (de) has not been translated.
78 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
79 tn Grk “for I know.”
80 sn See the note on crucified in 20:19.
81 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
82 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.
83 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
84 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
85 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
86 tn Here δέ (de) has not been translated.
87 tn Here δέ (de) has not been translated.
88 tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
89 tn Here καί (kai) has not been translated.
90 tn Grk “him.”
91 tn Here καί (kai) has not been translated.
92 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
93 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA27 includes the word in brackets, indicating doubts as to its authenticity.
94 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
95 tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148vid Ë1,13 33 Ï) is thus preferred. NA27 includes the word in brackets, indicating reservations about its authenticity.
96 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
97 tn Here καί (kai) has not been translated.
98 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
99 tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
100 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
101 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
102 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
103 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
104 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
105 tc Most
106 tn Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”
107 tn Heb “the house of the king”; NASB “the king’s rooms”; NIV, NLT “the king’s hall.” This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed.
108 tn Heb “the entrance of the house” (so ASV).
109 tn Heb “she obtained grace in his eyes”; NASB “she obtained favor in his sight”; NIV “he was pleased with her”; NLT “he welcomed her.”
110 tn Heb “What to you?”; NAB, NIV NRSV “What is it, Queen Esther?”
111 tn Heb “If upon the king it is good”; NASB “If it please the king.”
112 sn As much as half the kingdom. Such a statement would no doubt have been understood for the exaggeration that it clearly was. Cf. the similar NT scene recorded in Mark 6:23, where Herod makes a similar promise to the daughter of Herodias. In that case the request was for the head of John the Baptist, which is a lot less than half the kingdom.
113 tn Heb “answered and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
114 tn Heb “if upon the king it is good.” Cf. the similar expression in v. 4, which also occurs in 7:3; 8:5; 9:13.
115 tn Heb “and tomorrow” (so NASB); NAB, NRSV “and then.”
116 tn Heb “I will do according to the word of the king,” i.e., answer the question that he has posed. Cf. NCV “Then I will answer your question about what I want.”
117 tn Heb “happy and good of heart”; NASB “glad and pleased of heart”; NIV “happy and in high spirits.”
118 tn Heb “tremble from before him”; NIV “nor showed fear in his presence”; TEV “or show any sign of respect as he passed.”
119 tn Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB).
120 tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”
121 sn According to Esth 9:10 Haman had ten sons.
122 tn Heb “caused to come”; KJV “did let no man come in…but myself.”
123 tn Heb “called to her”; KJV “invited unto her”; NAB “I am to be her guest.”
124 tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.
125 tn Heb “fifty cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about seventy-five feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”
126 tn Or “joyful”; NRSV “in good spirits”; TEV “happy.”
127 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
128 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
map For location see JP4 A3.
129 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
130 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
131 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”
132 tn Or “sticks.”
133 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
134 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
135 tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.
136 sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.
137 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
138 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
139 tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
140 tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.
141 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
142 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
143 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
144 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
145 sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
146 tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”
147 tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.
148 tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
149 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
150 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
151 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
152 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
153 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
154 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
155 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
156 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”
157 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
158 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
159 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).
160 tn Or “as its emblem.”
161 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
162 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
163 tc A few early
164 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
165 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
166 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
167 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.
168 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
169 sn That is, some fellow Christians.
170 map For location see JP4 A1.
171 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
172 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
173 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
174 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
175 tn Or “to stay.”
sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
176 tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
177 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
178 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
179 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
180 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
181 tn Or “forefathers”; Grk “fathers.”
sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
182 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
183 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
184 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
185 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
186 sn They wanted to release me. See Acts 25:23-27.
187 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
188 tn That is, objected to my release.
189 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
190 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.’”
191 tn Or “my own nation.”
192 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
193 tn Grk “they said to him.”
194 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
195 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.
196 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.
197 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
198 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
199 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
200 tn Or “came to him in his rented quarters.”
201 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
202 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
203 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
204 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
205 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.
206 tn Or “persuade.”
207 tn Or “persuaded.”
208 tn Grk “by the things spoken.”
209 sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
210 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
211 tn Or “forefathers”; Grk “fathers.”
212 tn Grk “you will hear with hearing” (an idiom).
213 tn Or “seeing”; Grk “you will look by looking” (an idiom).
214 tn Or “insensitive.”
sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.
215 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
216 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
217 sn A quotation from Isa 6:9-10.
218 tn Grk “Therefore let it be known to you.”
219 tn Or “of God.”
220 sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).
221 tn Grk “they also.”
222 tc Some later
223 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
224 tn Or “stayed.”
225 tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”
226 tn Or “and received.”
227 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
228 tn Or “openness.”
229 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.
