¹ tn Heb “in the eyes of.”

² tn Heb “and had not given birth.”

³ tn The adjective “angelic” is interpretive (also in vv. 6, 9).

⁴ tn Heb “Look, you.”

⁵ tn Heb “and have not given birth.”

⁶ tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”

⁷ tn Another option is to translate, “you are already pregnant and will have a son.” The earlier reference to her being infertile (v. 3) suggests that her conception is still future, but it is possible that the earlier statement only reflects her perspective (as far as she is concerned, she is infertile). According to this interpretation, in v. 5 the angel reveals the truth to her – actually she has recently conceived and is now pregnant (see the translation in R. G. Boling, Judges [AB], 217). Usage favors this interpretation. The predicate adjective הָרָה (harah, “[be/become] pregnant”) elsewhere has a past (1 Sam 4:19) or present (Gen 16:11; 38:25; 2 Sam 11:5) translation value. (The usage in Isa 7:14 is debated, but a present translation is definitely possible there.) A final, but less likely possibility, is that she miraculously conceived during the angel’s speech, sometime between his statements recorded in vv. 3 and 5.

⁸ tn Heb “a razor should not go up on his head.”

⁹ tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).

¹⁰ tn Heb “hand.”

¹¹ tn Heb “The man of God.”

¹² tn Heb “His appearance was like the appearance of the messenger of God, very awesome.”

¹³ tn See the note on the word “son” in 13:5, where this same statement occurs.

¹⁴ tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”

¹⁵ tn Traditionally “a Nazirite.”

¹⁶ tn The Hebrew text adds “and said.” This has not been included in the translation for stylistic reasons.

¹⁷ tn Heb “the man of God.”

¹⁸ tn Heb “come to.”

¹⁹ tc The LXX has “enlighten,” understanding the Hebrew to read וִיאִירֵנוּ (vi’irenu, “to give light”) rather than the reading of the MT, וְיוֹרֵנוּ (vÿyorenu, “to teach”).

²⁰ tn Heb “what we should do for.”

²¹ tn Heb “God listened to the voice of Manoah.”

²² tn Heb “came to.”

²³ tn Heb “and said to him.” This phrase has not been translated for stylistic reasons.

²⁴ tn Heb “Look.”

²⁵ tn Heb “came to.”

²⁶ tn Heb “came to.”

²⁷ tn Heb “the woman.”

²⁸ tn Heb “I [am].”

²⁹ tn Heb “Now, [when] your word comes [to pass].”

³⁰ tn Heb “what will be the child’s rule [i.e., way of life] and his work?”

³¹ tn Or “said to.”

³² tn Heb “To everything I said to the woman she should pay attention.” The Hebrew word order emphasizes “to everything,” probably because Manoah’s wife did not tell her husband everything the angel had said to her (cf. vv. 3-5 with v. 7). If she had, Manoah probably would not have been so confused about the child’s mission.

³³ tn Heb “eat.”

³⁴ tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”

³⁵ tn Heb “Please allow us to detain you.”

³⁶ tn Heb “so we can prepare before you a young goat of the goats.”

³⁷ tn Heb “If you detain me.”

³⁸ tn The words “he said this” are supplied in the translation for clarification. Manoah should have known from these words that the messenger represented the Lord. In the preceding narrative the narrator has informed the reader that the visitor is the Lord’s messenger, but Manoah and his wife did not perceive this. In vv. 5 and 7 the angel refers to “God” (אֱלֹהִים, ’elohim), not the Lord (יְהוַה, yÿhvah). Manoah’s wife calls the visitor “a man sent from God” and “God’s messenger” (v. 6), while Manoah prays to the “Lord” (אֲדוֹנָי, ’adonay) and calls the visitor “a man sent from God” (v. 8).

³⁹ tn Heb “Who your name? For [when] your word comes [to pass], we will honor you.” Manoah apparently gets tongue-tied and uses the wrong pronoun (“who” instead of “what”). He starts to say, “Who are you?” But then he switches to “your name” as if he began the sentence with “what.” See R. G. Boling, Judges (AB), 222.

⁴⁰ tn Heb “Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective פִּלְאִי (pile’iy, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable.

⁴¹ tc Heb “Doing an extraordinary deed while Manoah and his wife were watching.” The subject of the participle is missing. The translation assumes that the phrase “the Lord’s messenger” was lost by homoioteleuton. If the text originally read לַיהוָה מַלְאַךְ יְהוָה (layhavah mal’akh yÿhvah), the scribe’s eye could have jumped from the first יְהוָה to the second, accidentally omitting two of the three words. Later the conjunction וּ (shureq) would have been added to the following מַפְלִא (mafli’) for syntactical reasons. Another possibility is that a pronominal subject (הוּא, hu’) has been lost in the MT due to haplography.

⁴² tn Heb “in the flame from the altar.”

⁴³ tn Heb “on their faces.”

⁴⁴ tn Heb “Then Manoah knew that he was the Lord’s messenger.”

⁴⁵ tn Or “seen God.” Some take the Hebrew term אֱלֹהִים (’elohim) as the divine name (“God”) here, but this seems unlikely since v. 21 informs us that Manoah realized this was the Lord’s messenger, not God himself. Of course, he may be exaggerating for the sake of emphasis. Another option, the one followed in the translation, understands Manoah to be referring to a lesser deity. The term אֱלֹהִים (’elohim) is sometimes used of an individual deity other than the Lord (see BDB 43 s.v. 2.a). One cannot assume that Manoah was a theologically sophisticated monotheist.

⁴⁶ tn Heb “our hand.”

⁴⁷ tn Heb “the woman.” For clarity this has been specified in the translation as “Manoah’s wife.”

⁴⁸ tn The name appears to mean “sun-like” or “solar.”

⁴⁹ tn Traditionally, “blessed.”

⁵⁰ tn Or “move him to action”; or “stir him.”

⁵¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

⁵² sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

⁵³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

⁵⁴ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁵⁵ sn See the note on synagogue in 6:9.

⁵⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

⁵⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

⁵⁸ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

⁵⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

⁶⁰ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

⁶¹ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

⁶³ tn Or “convinced.”

⁶⁴ tn Or “a large crowd.”

⁶⁵ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

⁶⁶ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

⁶⁷ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

⁶⁸ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

⁶⁹ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

⁷⁰ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

⁷¹ sn The attack took place at Jason’s house because this was probably the location of the new house church.

⁷² tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

⁷³ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

⁷⁴ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

⁷⁵ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

⁷⁶ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

⁷⁷ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

⁷⁸ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

⁷⁹ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁸⁰ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

⁸¹ tn The word “named” is not in the Greek text, but is supplied for clarity.

⁸² sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

⁸³ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

⁸⁴ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

⁸⁵ tn Grk “And after.” 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.

⁸⁶ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

⁸⁷ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

⁸⁸ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁸⁹ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

⁹⁰ sn See the note on synagogue in 6:9.

⁹¹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

⁹² tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

⁹³ sn Thessalonica was a city in Macedonia (modern Salonica).

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁹⁴ tn Or “willingly,” “readily”; Grk “with all eagerness.”

⁹⁵ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

⁹⁶ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

⁹⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

⁹⁸ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

⁹⁹ tn Or “respected.”

¹⁰⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

¹⁰¹ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

¹⁰² sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

¹⁰³ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

¹⁰⁴ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

¹⁰⁵ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

¹⁰⁶ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

¹⁰⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

¹⁰⁸ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

¹⁰⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

¹¹⁰ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

¹¹¹ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

¹¹² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

¹¹³ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

¹¹⁴ sn See the note on synagogue in 6:9.

¹¹⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

¹¹⁶ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

¹¹⁷ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

¹¹⁸ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

¹¹⁹ tn Grk “saying.”

¹²⁰ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

¹²¹ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

¹²² sn This is a parenthetical note by the author.

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

¹²⁴ tn Or “to the council of the Areopagus.” See also the term in v. 22.

sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

¹²⁵ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

¹²⁶ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

¹²⁷ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

¹²⁸ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

¹²⁹ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

¹³⁰ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

¹³¹ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

¹³² tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

¹³³ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

¹³⁴ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

¹³⁵ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

¹³⁶ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

¹³⁷ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

¹³⁸ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

¹³⁹ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

¹⁴⁰ tn Grk “he himself gives to all [people] life and breath and all things.”

¹⁴¹ sn The one man refers to Adam (the word “man” is understood).

¹⁴² tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

¹⁴³ tn Grk “to live over all the face of the earth.”

¹⁴⁴ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

¹⁴⁵ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

¹⁴⁶ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

¹⁴⁷ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

¹⁴⁸ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

¹⁴⁹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

¹⁵⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

¹⁵¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

¹⁵² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

¹⁵³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

¹⁵⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

¹⁵⁵ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

¹⁵⁶ tn Or “has deliberately paid no attention to.”

¹⁵⁷ tn Or “times when people did not know.”

¹⁵⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

¹⁵⁹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

¹⁶⁰ tn Or “fixed.”

¹⁶¹ sn The world refers to the whole inhabited earth.

¹⁶² tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

¹⁶³ tn The participle ἀναστήσας (anasthsa") indicates means here.

¹⁶⁴ tn The participle ἀκούσαντες (akousante") has been taken temporally.

¹⁶⁵ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

¹⁶⁶ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

¹⁶⁷ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

¹⁶⁸ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

¹⁶⁹ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

¹⁷⁰ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

¹⁷¹ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁷² sn Beginning with Jer 26 up to Jer 45 the book narrates in third person style incidents in the life of Jeremiah and prophecies (or sermons) he gave in obedience to the Lord’s commands. Baruch is the probable narrator, passing on information gleaned from Jeremiah himself. (See Jer 36:4, 18, 32; 45:1 and also 32:13-14 where it is clear that Baruch is Jeremiah’s scribe or secretary.) Chapters 26-29 contain narratives concerning reactions to Jeremiah’s prophecies and his conflict with the prophets who were prophesying that things would be all right (see, e.g., 14:14-15; 23:21).

¹⁷³ tn The words “to Jeremiah” are not in the Hebrew text. They are added by the Old Latin (not the Vulgate) and the Syriac versions. They are implicit, however, to the narrative style which speaks of Jeremiah in the third person (cf. vv. 7, 12). They have been supplied in the translation for clarity.

¹⁷⁴ tn It is often thought that the term here is equivalent to a technical term in Akkadian (reshsharruti) which refers to the part of the year remaining from the death or deposing of the previous king until the beginning of the calendar year when the new king officially ascended the throne. In this case it would refer to the part of the year between September, 609 b.c. when Jehoiakim was placed on the throne as a puppet king by Pharaoh Necho (2 Kgs 23:34-35) and April, 608 b.c. when he would have been officially celebrated as king. However, it will be suggested below in conjunction with the textual problems in 27:1 and 28:1 that the term does not necessarily refer to this period.

¹⁷⁵ sn It is generally agreed that the incident recorded in this chapter relates to the temple message that Jeremiah gave in 7:1-15. The message there is summarized here in vv. 3-6. The primary interest here is in the response to that message.

¹⁷⁶ tn Heb “will turn from his wicked way.”

¹⁷⁷ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

¹⁷⁸ tn Heb “because of the wickedness of their deeds.”

¹⁷⁹ tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.

¹⁸⁰ tn Heb “by walking in my law which I set before you.”

sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).

¹⁸¹ tn See the translator’s note on 7:13 for the idiom here.

¹⁸² tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

¹⁸³ sn See the study note on Jer 7:13.

¹⁸⁴ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

¹⁸⁵ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

¹⁸⁶ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

sn They are questioning his right to claim the Lord’s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14) and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet according to the law of Moses (Deut 18:20).

¹⁸⁷ sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.

¹⁸⁸ tn Heb “these things.”

¹⁸⁹ tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.

sn The gateway or gate complex of an ancient Near Eastern city was often used for court assemblies (cf. Deut 21:19; 22:15; Ruth 4:1; Isa 29:21). Here the gate of the temple was used for the convening of a court to try Jeremiah for the charge of being a false prophet.

¹⁹⁰ tn The translation follows many Hebrew mss and ancient versions in reading the word “house” (= temple) here. The majority of Hebrew mss do not have this word. It is, however, implicit in the construction “the New Gate of the Lord.”

sn The location of the New Gate is uncertain. It is mentioned again in Jer 36:10 where it is connected with the upper (i.e., inner) court of the temple. Some equate it with the Upper Gate that Jotham rebuilt during his reign (2 Kgs 15:35; Jotham reigned from 750-735 b.c.). That gate, however, has already been referred to as the Upper Gate of Benjamin in Jer 20:2 (for more detail see the study note there) and would not likely have been called something different here.

¹⁹¹ tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”

¹⁹² tn Heb “a sentence of death to this man.”

¹⁹³ tn Heb “it.”

¹⁹⁴ tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.

¹⁹⁵ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

¹⁹⁶ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

¹⁹⁷ tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.

¹⁹⁸ tn Heb “For in truth the Lord has sent me to you to speak in your ears all these words/things.”

¹⁹⁹ tn Heb “Then the officials and all the people said to the priests and the prophets…”

²⁰⁰ sn Contrast v. 11.

²⁰¹ tn Heb “For in the name of the Lord our God he has spoken to us.” The emphasis is on “in the name of…”

sn The priests and false prophets claimed that they were speaking in the Lord’s name (i.e., as his representatives and with his authority [see 1 Sam 25:9; 1 Kgs 21:8 and cf. the study note on Jer 23:27]) and felt that Jeremiah’s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14-15; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15).

²⁰² tn Heb “elders of the land.”

sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, the officers and the judges. They were very influential in both the judicial, political, and religious proceedings of the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.)

²⁰³ sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

²⁰⁴ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

²⁰⁵ tn Heb “Yahweh of armies.”

sn For an explanation of this title for God see the study note on 2:19.

²⁰⁶ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

²⁰⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁰⁸ sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

²⁰⁹ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

²¹⁰ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

²¹¹ tn For the translation of the terms involved here see the translator’s note on 18:8.

²¹² tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

²¹³ sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.

²¹⁴ tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.

²¹⁵ tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style and the major emphasis brought out by putting his prophesying first, then identifying him.

²¹⁶ tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23 where the same word is used of David’s elite corps).

²¹⁷ tn Heb “his words.”

²¹⁸ tn Heb “But Uriah heard and feared and fled and entered Egypt.”

²¹⁹ sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).

²²⁰ tn Heb “from Egypt.”

sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.

²²¹ sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.

²²² sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.

²²³ tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”

²²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁵ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

²²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁷ sn The leasing of land to tenant farmers was common in this period.

²²⁸ tn See the note on the word “slave” in 10:44.

sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

²²⁹ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

²³⁰ tn Grk “from the fruits of the vineyard.”

²³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²³² tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.

²³³ tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.

²³⁴ sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

²³⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

²³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

²³⁷ tn Grk “one beloved son.” See comment at Mark 1:11.

sn The owner’s decision to send his one dear son represents God sending Jesus.

²³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

²³⁹ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

²⁴⁰ tn Grk “him.”

²⁴¹ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

²⁴² sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

²⁴³ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

²⁴⁴ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

²⁴⁵ sn A quotation from Ps 118:22-23.

²⁴⁶ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

²⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

²⁴⁸ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

²⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵⁰ sn See the note on Pharisees in 2:16.

²⁵¹ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

²⁵² tn Grk “trap him in word.”

²⁵³ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

²⁵⁴ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

²⁵⁵ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

²⁵⁶ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

²⁵⁷ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).

²⁵⁸ tn Grk “Aware of their hypocrisy he said.”

²⁵⁹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

²⁶⁰ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

²⁶¹ tn Or “whose likeness.”

sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

²⁶² tn Grk “they said to him.”

²⁶³ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

²⁶⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

²⁶⁵ sn This remark is best regarded as a parenthetical note by the author.

²⁶⁶ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

²⁶⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

²⁶⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

²⁶⁹ tn Grk “raise up seed” (an idiom for fathering children).

²⁷⁰ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

²⁷¹ tn Grk “took a wife” (an idiom for marrying a woman).

²⁷² tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

²⁷³ tn Grk “For the seven had her as wife.”

²⁷⁴ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

²⁷⁵ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

²⁷⁶ tn Grk “Now as for the dead that they are raised.”

²⁷⁷ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

²⁷⁸ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²⁷⁹ sn A quotation from Exod 3:6.

²⁸⁰ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

²⁸¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁸² tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁴ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

²⁸⁵ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

²⁸⁶ sn A quotation from Lev 19:18.

²⁸⁷ sn A quotation from Deut 4:35.

²⁸⁸ sn A quotation from Deut 6:5.

²⁸⁹ sn A quotation from Lev 19:18.

²⁹⁰ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁹¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 8:29.

²⁹² sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

²⁹³ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

²⁹⁴ sn A quotation from Ps 110:1.

²⁹⁵ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

²⁹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁹⁷ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁹⁸ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

²⁹⁹ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

³⁰⁰ sn See the note on synagogue in 1:21.

³⁰¹ tn Grk “who,” continuing the sentence begun in v. 38.

³⁰² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

³⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁰⁴ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

³⁰⁵ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

³⁰⁶ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

³⁰⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³⁰⁸ tn See the note on the term “offering box” in v. 41.

³⁰⁹ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

³¹⁰ tn Grk “out of what abounded to them.”

³¹¹ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.