¹ sn The wheat harvest took place during the month of May. See O. Borowski, Agriculture in Iron Age Israel, 37, 88.

² tn Heb “Samson visited his wife with a young goat.”

³ tn The words “to her father” are supplied in the translation (see the end of the verse).

⁴ tn Heb “I will go to my wife in the bedroom.” The Hebrew idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (“I want to go”) or request (“let me go”).

⁵ tn Heb “saying, I said.” The first person form of אָמַר (’amar, “to say”) sometimes indicates self-reflection. The girl’s father uses the infinitive absolute for emphasis.

⁶ tn Heb “hating, you hated.” Once again the girl’s father uses the infinitive absolute for emphasis.

⁷ tn Heb “Is her younger sister not better than her? Let her [i.e., the younger sister] be yours instead of her [i.e., Samson’s ‘bride’]).”

⁸ tc Codex Alexandrinus (A) of the (original) LXX has the singular “to him.”

⁹ tn Heb “I am innocent this time from the Philistines when I do with them harm.”

¹⁰ tn Traditionally, “foxes.”

¹¹ tn Heb “He turned tail to tail and placed one torch between the two tails in the middle.”

¹² tn Heb “He set fire to the torches.”

¹³ tn Or “said.”

¹⁴ tn Heb “and they said.” The subject of the plural verb is indefinite.

¹⁵ tn Heb “he”; the referent (the Timnite) has been specified in the translation for clarity.

¹⁶ tn Heb “his”; the referent (Samson) has been specified in the translation for clarity.

¹⁷ tn The Hebrew text expands the statement with the additional phrase “burned with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons. Some textual witnesses read “burned…her father’s house,” perhaps under the influence of 14:15. On the other hand, the shorter text may have lost this phrase due to haplography.

¹⁸ tn The Niphal of נָקָם (naqam, “to avenge, to take vengeance”) followed by the preposition ב (bet) has the force “to get revenge against.” See 1 Sam 18:25; Jer 50:15; Ezek 25:12.

¹⁹ tn Heb “and afterward I will stop.”

²⁰ tn Heb “He struck them, calf on thigh, [with] a great slaughter.” The precise meaning of the phrase “calf on thigh” is uncertain.

²¹ tn Or “camped in.”

²² tn Or “spread out.” The Niphal of נָטָשׁ (natash) has this same sense in 2 Sam 5:18, 22.

²³ tn Or “come up against.”

²⁴ tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.

²⁵ tn Or “swear to me.”

²⁶ tn Heb “meet [with hostility]”; “harm.” In light of v. 13, “kill” is an appropriate translation.

²⁷ tn Heb “No,” meaning that they will not harm him.

²⁸ tn Heb “rushed on.”

²⁹ tn Heb “burned with.”

³⁰ tn Heb “his bonds.”

³¹ tn Heb “he found.”

³² tn Heb “fresh,” i.e., not decayed and brittle.

³³ tn Heb “he reached out his hand and took it.”

³⁴ tn The Hebrew text adds “with it.” This has not been included in the translation for stylistic reasons.

³⁵ tn The precise meaning of the second half of the line (חֲמוֹר חֲמֹרָתָיִם, khamor khamoratayim) is uncertain. The present translation assumes that the phrase means, “a heap, two heaps” and refers to the heaps of corpses littering the battlefield. Other options include: (a) “I have made donkeys of them” (cf. NIV; see C. F. Burney, Judges, 373, for a discussion of this view, which understands a denominative verb from the noun “donkey”); (b) “I have thoroughly skinned them” (see HALOT 330 s.v. IV cj. חמר, which appeals to an Arabic cognate for support); (c) “I have stormed mightily against them,” which assumes the verb חָמַר (khamar, “to ferment; to foam; to boil up”).

³⁶ tn Heb “from his hand.”

³⁷ sn The name Ramath Lehi means “Height of the Jawbone.”

³⁸ tn Heb “you have placed into the hand of your servant.”

³⁹ tn Heb “the uncircumcised,” which in context refers to the Philistines.

⁴⁰ tn The word translated “basin” refers to a circular-shaped depression in the land’s surface.

⁴¹ tn Heb “spirit.”

⁴² tn Heb “named it”; the referent (the spring) has been specified in the translation for clarity.

⁴³ sn The name En Hakkore means “Spring of the one who cries out.”

⁴⁴ tn Traditionally, “judged.”

⁴⁵ tn Heb “in the days of the Philistines.”

⁴⁶ tn Grk “It happened that while.” 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.

⁴⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

⁴⁸ tn Or “interior.”

⁴⁹ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

⁵⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

⁵¹ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁵² tn The word “there” is not in the Greek text but is implied.

⁵³ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

⁵⁴ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

⁵⁵ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

⁵⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

⁵⁷ tn Grk “they said.”

⁵⁸ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

⁵⁹ tn Or “laid.”

⁶⁰ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

⁶¹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

⁶² tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

⁶³ sn This is a parenthetical note by the author.

⁶⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

⁶⁵ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁶⁶ sn See the note on synagogue in 6:9.

⁶⁷ tn Or “boldly.”

⁶⁸ 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 19:8. 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.

⁶⁹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

⁷⁰ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

⁷¹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

⁷² tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

⁷³ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

⁷⁴ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

⁷⁵ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

⁷⁶ tn The words “with him” are not in the Greek text, but are implied.

⁷⁷ 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 19:9. 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.

⁷⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

⁷⁹ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

⁸⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

⁸¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

⁸² tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

⁸³ tn Or “skin” (the outer surface of the body).

⁸⁴ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

⁸⁵ tn The words “of them” are not in the Greek text, but are implied.

⁸⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

⁸⁷ tn Grk “to name the name.”

⁸⁸ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

⁸⁹ sn The expression I sternly warn you means “I charge you as under oath.”

⁹⁰ tn Grk “a certain Sceva.”

⁹¹ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

⁹² tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

⁹³ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

⁹⁴ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

⁹⁵ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

⁹⁶ tn Grk “in whom the evil spirit was.”

⁹⁷ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

⁹⁸ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

⁹⁹ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

¹⁰⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

¹⁰¹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

¹⁰² tn Or “exalted.”

¹⁰³ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

¹⁰⁴ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

¹⁰⁵ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

¹⁰⁶ tn On this term see BDAG 800 s.v. περίεργος 2.

¹⁰⁷ tn Or “scrolls.”

¹⁰⁸ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

¹⁰⁹ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

¹¹⁰ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

¹¹¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

¹¹² tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

¹¹³ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

¹¹⁴ tn Grk “all these things had been fulfilled.”

¹¹⁵ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

¹¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹⁷ sn Macedonia was the Roman province of Macedonia in Greece.

¹¹⁸ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

¹¹⁹ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

¹²⁰ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

map For location see JP4 A1.

¹²¹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

¹²² tn Grk “two of those who ministered to him.”

¹²³ sn Macedonia was the Roman province of Macedonia in Greece.

¹²⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

¹²⁵ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

¹²⁶ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

¹²⁷ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

¹²⁸ sn The Way refers to the Christian movement (Christianity).

¹²⁹ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

¹³⁰ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

¹³¹ tn Grk “brought not a little business” (an idiom).

¹³² sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

¹³³ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

¹³⁴ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

¹³⁵ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

¹³⁶ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

¹³⁷ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

¹³⁸ tn Or “misled.”

¹³⁹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

¹⁴⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

¹⁴¹ tn Grk “Asia”; see the note on this word in v. 22.

¹⁴² tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

¹⁴³ tn The words “at all” are not in the Greek text but are implied.

sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

¹⁴⁴ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

¹⁴⁵ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

¹⁴⁶ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

¹⁴⁷ tn Grk “Asia”; see the note on this word in v. 22.

¹⁴⁸ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

¹⁴⁹ tn Grk “And when.” 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.

¹⁵⁰ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

¹⁵¹ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

¹⁵² tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

¹⁵³ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

¹⁵⁴ tn Grk “And the.” 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.

¹⁵⁵ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

¹⁵⁶ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

¹⁵⁷ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

¹⁵⁸ tn Grk “to the theater with one accord.”

¹⁵⁹ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

¹⁶⁰ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

¹⁶¹ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

¹⁶² tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁶³ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

¹⁶⁴ tn Or “had assembled.”

¹⁶⁵ tn Or “Some of the crowd gave instructions to.”

¹⁶⁶ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

¹⁶⁷ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

¹⁶⁸ tn Or “motioning.”

¹⁶⁹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

¹⁷⁰ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

¹⁷¹ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁷² tn Grk “[they shouted] with one voice from all of them” (an idiom).

¹⁷³ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

¹⁷⁴ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

¹⁷⁵ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

¹⁷⁶ tn This is a generic use of ἄνθρωπος (anqrwpo").

¹⁷⁷ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

¹⁷⁸ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

¹⁷⁹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

¹⁸⁰ tn Grk “these things.”

¹⁸¹ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

¹⁸² tn Grk “it is necessary that you be quiet.”

¹⁸³ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

¹⁸⁴ tn Or perhaps, “desecrators of temples.”

¹⁸⁵ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

¹⁸⁶ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

¹⁸⁷ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

¹⁸⁸ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

¹⁸⁹ tn Or “anything more than this.”

¹⁹⁰ tn Or “resolved.”

¹⁹¹ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

¹⁹² tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

¹⁹³ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

¹⁹⁴ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

¹⁹⁵ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

¹⁹⁶ 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.

¹⁹⁷ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

¹⁹⁸ tn Grk “these things.”

¹⁹⁹ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

²⁰⁰ tc The original text is unusually full here and deemed by many scholars to be corrupt: Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month Hananiah…said to…” Many scholars see a contradiction between “in the fourth year” and “in the beginning of the reign.” These scholars point to the fact that the Greek version does not have “in that year” and “in the beginning of the reign of”; it merely reads “in the fourth year of Zedekiah king of Judah, in the fifth month.” These scholars generally also regard the heading at 27:1 to be unoriginal and interpret the heading in the MT here as a faulty harmonization of the original (that in the Greek version) with the erroneous one in the Hebrew of 27:1. However, it is just as possible that the Greek version in both places is an attempt to harmonize the data of 27:1 and 28:1. I.e., it left out both the heading at 27:1, and “in that year” and “at the beginning of the reign of” in the heading here because it thought the data was contradictory. However, it is just as likely that there is really no contradiction here. I.e., the term “beginning of the reign” can include the fourth year. E. H. Merrill has argued that the term here refers not to the accession year (see the translator’s note on 26:1) but to the early years in general (“The ‘Accession Year’ and Davidic Chronology,” JANESCU 19 [1989]: 105-6, and cf. note 18 for bibliography on Akkadian parallels). Hence the phrase has been translated both here and in 27:1 “early in the reign of…” For other attempts at harmonization see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 41, n. 1a.

sn The dating here is very full and precise. “In that same year” ties the events here in with the messages that Jeremiah delivered to the envoys, the king and his court, and the priests and people while wearing the yoke symbolizing servitude to Nebuchadnezzar. The text wants to show that the events here transpired shortly after those in Jer 27 and that Jeremiah is still wearing the yoke. The supplying of the precise month is important because the end of the chapter will show that Jeremiah’s prophecy regarding Hananiah was fulfilled two months later. Hence Jeremiah is the true prophet and Hananiah and the others (27:16) are false. The supplying of the year is perhaps significant because the author states in 51:59 that Zedekiah went to Babylon that same year, probably to pledge his loyalty. The suggestion lies ready to hand that the events of this chapter and the preceding one lead to his dismissal of the false prophet Hananiah’s advice and the acceptance of Jeremiah’s.

²⁰¹ tn Heb “to me.” The rest of the chapter is all in third person narrative (see vv. 5, 6, 10, 11, 12, 15). Hence, many explain the first person here as a misunderstanding of the abbreviation “to Jeremiah” (אֶל יִרְמִיָּה [’el yirmiyyah] = אֵלַי, [’elay]). It is just as likely that there is a similar kind of disjunction here that was found in 27:1-2 only in the opposite direction. There what started out as a third person report was really a first person report. Here what starts out as a first person report is really a third person report. The text betrays both the hands of the narrator, probably Baruch, and the reportee, Jeremiah, who dictated a synopsis of his messages and his stories to Baruch to write down (Jer 36:4, 32).

²⁰² tn Heb “And it happened in that year in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah son of Azzur the prophet who was from Gibeon said to me in…” The sentence has been broken up in conformity with contemporary English style and the flavor given in modern equivalent terms.

²⁰³ tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.

²⁰⁴ sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).

²⁰⁵ tn Heb “Oracle of the Lord.”

sn Notice again that the “false” prophet uses the same formula and claims the same source for his message as the true prophet has (cf. 27:22).

²⁰⁶ tn Heb “Listen to this word/message which I am about to speak in your ears and the ears of all these people.”

²⁰⁷ tn The word “invariably” is not in the text but is implicit in the context and in the tense of the Hebrew verb. It is supplied in the translation for clarity and to help bring out the contrast in the next verse.

²⁰⁸ tc Many Hebrew mss read “starvation/famine” which is the second member of a common triad “sword, famine, and plague” in Jeremiah. This triad occurs thirteen times in the book and undoubtedly influenced a later scribe to read “starvation [= famine]” here. For this triad see the note on 14:14. The words “disaster and plagues” are missing in the LXX.

²⁰⁹ tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the Lord truly sent him.”

²¹⁰ tn Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”

²¹¹ tn Heb “Then the prophet Jeremiah went his way.”

²¹² tn Heb “Hananiah, ‘Thus says the Lord….” The translation uses an indirect quotation here used to eliminate one level of embedded quotation.

²¹³ tn The Greek version reads “I have made/put” rather than “you have made/put.” This is the easier reading and is therefore rejected.

²¹⁴ tn Heb “the yoke bars of wood you have broken, but you have made in its stead yoke bars of iron.”

sn This whole incident (and the preceding one in Jer 28) is symbolic. Jeremiah’s wearing of the yoke was symbolic of the Lord’s message to submit to Babylonian authority. Hananiah’s breaking of the yoke was a prediction that that authority would not last beyond two years. By breaking the yoke he was encouraging rebellion against Nebuchadnezzar’s (and hence the Lord’s) authority (cf. 27:9, 14). However, rebelling would only result in further, harsher, more irresistible measures by Nebuchadnezzar to control such rebellion.

²¹⁵ tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for this title.

²¹⁶ tn Heb “An iron yoke I have put on the necks of all these nations.”

²¹⁷ sn The emphasis is on the absoluteness of Nebuchadnezzar’s control. The statement is once again rhetorical and not to be taken literally. See the study note on 27:6.

²¹⁸ tn Or “You are giving these people false assurances.”

²¹⁹ sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.

²²⁰ sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

²²¹ sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588 b.c. would validate Jeremiah’s prophesies and invalidate those of Hananiah.

²²² tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

²²³ tn Grk “were seeking how.”

²²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²²⁵ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

²²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²⁸ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

²²⁹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

²³⁰ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

²³¹ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

²³² tn Here γάρ (gar) has not been translated.

²³³ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

²³⁴ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

²³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

²³⁶ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

²³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²³⁹ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁰ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

²⁴¹ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

²⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

²⁴³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

²⁴⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁴⁵ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

²⁴⁶ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

²⁴⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁸ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

²⁴⁹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

²⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

²⁵¹ tn Grk “and came.”

²⁵² sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

²⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵⁴ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

²⁵⁵ tn Grk “while they were reclined at the table.”

sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

²⁵⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²⁵⁷ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

²⁵⁸ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

²⁵⁹ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

²⁶⁰ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

²⁶¹ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

²⁶² tn Grk “Truly (ἀμήν, amhn), I say to you.”

²⁶³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

²⁶⁴ sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.

²⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶⁶ sn A quotation from Zech 13:7.

²⁶⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

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

²⁶⁹ tn Grk “said emphatically.”

²⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁷² tn Grk “and James,” 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.

²⁷³ tn The word means “Father” in Aramaic.

²⁷⁴ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

²⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷⁶ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

²⁷⁷ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

²⁷⁸ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

²⁷⁹ tn Grk “the one who betrays me.”

²⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸¹ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

²⁸² tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁸³ tn Grk “the one who betrays him.”

²⁸⁴ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

²⁸⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

²⁸⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁷ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

²⁸⁸ tn Grk “put their hands on him.”

²⁸⁹ tn See the note on the word “slave” in 10:44.

²⁹⁰ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

²⁹¹ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

²⁹² tn Grk “But so that”; the verb “has happened” is implied.

²⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹⁴ tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

²⁹⁵ sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

²⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

²⁹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁹⁹ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

³⁰⁰ tn Grk “Some standing up gave false testimony against him, saying.”

³⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁰² tn Grk “in the middle.”

³⁰³ tn Grk “questioned him and said to him.”

³⁰⁴ 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.

³⁰⁵ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

³⁰⁶ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

³⁰⁷ sn An allusion to Dan 7:13.

³⁰⁸ tn Grk “What do you think?”

³⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³¹⁰ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

³¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

³¹² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

³¹³ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

³¹⁴ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

³¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³¹⁶ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.

³¹⁷ tn Grk “Truly you are.”

³¹⁸ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

³¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³²⁰ tn Grk “he wept deeply.”