¹ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

² tn Heb “the man knew,” a frequent euphemism for sexual relations.

³ tn Or “she conceived.”

⁴ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

⁵ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them – as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth-el (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.

⁶ tn Heb “And she again gave birth.”

⁷ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

⁸ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

⁹ tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

¹⁰ tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.

¹¹ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

¹² tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

¹³ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

¹⁴ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

¹⁵ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

¹⁶ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

¹⁷ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

¹⁸ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

¹⁹ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

²⁰ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

²¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

²² tn Heb “arose against” (in a hostile sense).

²³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

²⁴ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

²⁵ tn Heb “The one guarding my brother [am] I?”

sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

²⁶ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

²⁷ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

²⁸ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

²⁹ tn Heb “work.”

³⁰ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

³¹ tn Heb “its strength.”

³² tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

³³ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

³⁴ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

³⁵ tn Heb “from upon the surface of the ground.”

³⁶ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

³⁷ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

³⁸ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

³⁹ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

⁴⁰ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

⁴¹ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

⁴² tn Heb “knew,” a frequent euphemism for sexual relations.

⁴³ tn Or “she conceived.”

⁴⁴ tn Heb “according to the name of.”

⁴⁵ tn Heb “and Irad fathered.”

⁴⁶ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

⁴⁷ tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

⁴⁸ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

⁴⁹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

⁵⁰ sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.

⁵¹ tn Heb “knew,” a frequent euphemism for sexual relations.

⁵² sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).

⁵³ tn Heb “offspring.”

⁵⁴ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

⁵⁵ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

⁵⁶ tn Or “desert.”

⁵⁷ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

⁵⁸ tn Grk “say that these stones should become bread.”

⁵⁹ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

⁶⁰ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

⁶¹ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

⁶² sn A quotation from Deut 8:3.

⁶³ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

⁶⁴ tn Grk “and he stood him.”

⁶⁵ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

⁶⁶ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

⁶⁷ sn A quotation from Ps 91:12.

⁶⁸ sn A quotation from Deut 6:16.

⁶⁹ tn Grk “glory.”

⁷⁰ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

⁷¹ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

⁷² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

⁷³ tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁷⁴ tn Grk “he.”

⁷⁵ tn Or “arrested,” “taken into custody” (see L&N 37.12).

⁷⁶ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

⁷⁷ tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

map For location see Map1 D2; Map2 C3; Map3 B2.

⁷⁸ tn Or “by the lake.”

sn By the sea refers to the Sea of Galilee.

⁷⁹ tn The redundant participle λέγοντος (legontos) has not been translated here.

⁸⁰ sn A quotation from Isa 9:1.

⁸¹ tn Grk “and to say.”

⁸² tn Here δέ (de) has not been translated.

⁸³ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

⁸⁴ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

⁸⁵ tn Here δέ (de) has not been translated.

⁸⁶ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

⁸⁷ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁹ tn Here δέ (de) has not been translated.

⁹⁰ tn Grk “And he.”

⁹¹ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

⁹² tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

⁹³ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

⁹⁴ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

⁹⁵ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹⁷ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

⁹⁸ tn Heb “the sons of the exile.”

⁹⁹ tn Heb “the heads of the fathers.” So also in v. 3.

¹⁰⁰ tn Heb “Let us build with you.”

¹⁰¹ tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (vÿlo, “and him”) rather than the Kethib of the MT, וְלֹא (vÿlo’, “and not”).

¹⁰² tn Heb “days.”

¹⁰³ sn Esarhaddon was king of Assyria ca. 681-669 b.c.

¹⁰⁴ sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.

¹⁰⁵ tn Heb “not to you and to us.”

¹⁰⁶ tn Heb “the people of the land.” Elsewhere this expression sometimes has a negative connotation, referring to a lay population that was less zealous for Judaism than it should have been. Here, however, it seems to refer to the resident population of the area without any negative connotation.

¹⁰⁷ tn Heb “were making slack the hands of.”

¹⁰⁸ tn Heb “all the days of.”

¹⁰⁹ sn Darius ruled Persia ca. 522-486 B.C.

¹¹⁰ sn The purpose of the opening verses of this chapter is to summarize why the Jews returning from the exile were unable to complete the rebuilding of the temple more quickly than they did. The delay was due not to disinterest on their part but to the repeated obstacles that had been placed in their path by determined foes.

¹¹¹ sn The chronological problems of Ezra 4:6-24 are well known and have been the subject of extensive discussion since ancient times. Both v. 5 and v. 24 describe the reign of Darius I Hystaspes, who ruled Persia ca. 522–486 b.c. and in whose time the rebuilt temple was finished. The material in between is from later times (v. 16 describes the rebuilding of the walls, not the temple), and so appear to be a digression. Even recognizing this, there are still questions, such as why Cambyses (530-522 b.c.) is not mentioned at all, and why events from the time of Xerxes (486-465 b.c.) and Artaxerxes (464-423 b.c.) are included here if the author was discussing opposition to the building of the temple, which was finished in 516 b.c. Theories to explain these difficulties are too numerous to mention here, but have existed since ancient times: Josephus, the first century Jewish historian, rearranged the account to put Cambyses before Xerxes and replacing Artaxerxes with Xerxes (for further discussion of Josephus’ rearrangement see L. L. Grabbe, “Josephus and the Reconstruction of the Judean Restoration” JBL 106 [1987]: 231-46). In brief, it seems best to view the author’s primary concern here as thematic (the theme of opposition to the Jewish resettlement in Jerusalem, including the rebuilding of the temple and restoration of Jerusalem’s walls) rather than purely chronological. In the previous verses the author had shown how the Jews had rejected an offer of assistance from surrounding peoples and how these people in turn harassed them. The inserted account shows how, in light of the unremitting opposition the Jews experienced (even extending down to more recent times), this refusal of help had been fully justified. Some of the documents the author employed show how this opposition continued even after the temple was rebuilt. (The failure to mention Cambyses may simply mean the author had no documents available from that period.) For detailed discussion of the difficulties presented by the passage and the various theories advanced to explain them, see H. G. M. Williamson, Ezra, Nehemiah (WBC), 56-60.

¹¹² sn Ahasuerus, otherwise known as Xerxes I, ruled ca. 486-464 b.c.

¹¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹⁴ tn Heb “And in the days.”

¹¹⁵ tn The LXX understands this word as a prepositional phrase (“in peace”) rather than as a proper name (“Bishlam”). Taken this way it would suggest that Mithredath was “in agreement with” the contents of Tabeel’s letter. Some scholars regard the word in the MT to be a corruption of either “in Jerusalem” (i.e., “in the matter of Jerusalem”) or “in the name of Jerusalem.” The translation adopted above follows the traditional understanding of the word as a name.

¹¹⁶ tc The translation reads the plural with the Qere rather than the singular found in the MT Kethib.

¹¹⁷ sn Artaxerxes I ruled in Persia from ca. 465–425 b.c.

¹¹⁸ tc It is preferable to delete the MT’s וּכְתָב (ukhÿtav) here.

¹¹⁹ sn The double reference in v. 7 to the Aramaic language is difficult. It would not make sense to say that the letter was written in Aramaic and then translated into Aramaic. Some interpreters understand the verse to mean that the letter was written in the Aramaic script and in the Aramaic language, but this does not seem to give sufficient attention to the participle “translated” at the end of the verse. The second reference to Aramaic in the verse is more probably a gloss that calls attention to the fact that the following verses retain the Aramaic language of the letter in its original linguistic form. A similar reference to Aramaic occurs in Dan 2:4b, where the language of that book shifts from Hebrew to Aramaic. Ezra 4:8–6:18 and 7:12-26 are written in Aramaic, whereas the rest of the book is written in Hebrew.

¹²⁰ tn Aram “lord of the command.” So also in vv. 9, 17.

¹²¹ sn Like Rehum, Shimshai was apparently a fairly high-ranking official charged with overseeing Persian interests in this part of the empire. His title was “scribe” or “secretary,” but in a more elevated political sense than that word sometimes has elsewhere. American governmental titles such as “Secretary of State” perhaps provide an analogy in that the word “secretary” can have a broad range of meaning.

¹²² tn Or perhaps “against.”

¹²³ tn Aram “then.” What follows in v. 9 seems to be the preface of the letter, serving to identify the senders of the letter. The word “from” is not in the Aramaic text but has been supplied in the translation for clarity.

¹²⁴ tn For the qere of the MT (דֶּהָיֵא, dehaye’, a proper name) it seems better to retain the Kethib דִּהוּא (dihu’, “that is”). See F. Rosenthal, Grammar, 25, §35; E. Vogt, Lexicon linguae aramaicae, 36.

¹²⁵ tn Aram “Osnappar” (so ASV, NASB, NRSV), another name for Ashurbanipal.

sn Ashurbanipal succeeded his father Esarhaddon as king of Assyria in 669 B.C. Around 645 B.C. he sacked the city of Susa, capital of Elam, and apparently some of these people were exiled to Samaria and other places.

¹²⁶ tc The translation reads with the ancient versions the plural בְּקֻרְיַהּ (bÿquryah, “in the cities”) rather than the singular (“in the city”) of the MT.

¹²⁷ tn Aram “beyond the river.” In Ezra this term is a technical designation for the region west of the Euphrates river.

¹²⁸ tn The Masoretic accents indicate that the phrase “to Artaxerxes the king” goes with what precedes and that the letter begins with the words “from your servants.” But it seems better to understand the letter to begin by identifying the addressee.

¹²⁹ tn Aram “men of.”

¹³⁰ tn The MT takes this word with the latter part of v. 11, but in English style it fits better with v. 12.

¹³¹ sn Management of the provinces that were distantly removed from the capital was difficult, and insurrection in such places was a perennial problem. The language used in this report about Jerusalem (i.e., “rebellious,” “odious”) is intentionally inflammatory. It is calculated to draw immediate attention to the perceived problem.

¹³² tn Aram “the treasury of kings.” The plural “kings” is Hebrew, not Aramaic. If the plural is intended in a numerical sense the reference is not just to Artaxerxes but to his successors as well. Some scholars understand this to be the plural of majesty, referring to Artaxerxes. See F. C. Fensham, Ezra and Nehemiah (NICOT), 74.

¹³³ tn Aram “we eat the salt of the palace.”

¹³⁴ tn Aram “the dishonor of the king is not fitting for us to see.”

¹³⁵ tn Aram “and we have made known.”

¹³⁶ tn Aram “the book of the minutes.”

¹³⁷ tn Aram “of your fathers.”

¹³⁸ tn Aram “discover…and learn.” For stylistic reasons this has been translated as a single concept.

¹³⁹ tn Aram “is a rebellious city.”

¹⁴⁰ tn Aram “revolts they are making in its midst.”

¹⁴¹ tn Aram “from olden days.” So also in v. 19.

¹⁴² tn Aram “will not be to you.”

¹⁴³ tn Aram “peace.”

¹⁴⁴ tn Aram “from me was placed a decree.”

¹⁴⁵ tn Aram “and they searched and found.”

¹⁴⁶ tn Aram “are being done.”

¹⁴⁷ sn The statement that prior Jewish kings ruled over the entire Trans-Euphrates is an overstatement. Not even in the days of David and Solomon did the kingdom of Israel extend its borders to such an extent.

¹⁴⁸ tn Aram “were being given to them.”

¹⁴⁹ tn Aram “until a command is issued from me.”

¹⁵⁰ tn Aram “to Jerusalem against the Jews.”

¹⁵¹ tn Aram “by force and power,” a hendiadys.

¹⁵² sn Darius I Hystaspes ruled Persia ca. 522–486 b.c.

¹⁵³ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

¹⁵⁴ tn Or “captain.”

¹⁵⁵ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

¹⁵⁶ 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]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

¹⁵⁷ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

¹⁵⁸ tn Or “greatly annoyed,” “provoked.”

¹⁵⁹ tn Or “proclaiming.”

¹⁶⁰ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

¹⁶¹ tn Or “they arrested”; Grk “they laid hands on.”

¹⁶² tn Or “prison,” “custody.”

¹⁶³ tn Or “had heard.”

¹⁶⁴ tn Or “word.”

¹⁶⁵ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

¹⁶⁶ tn Grk “It happened that on the next day.” 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.

¹⁶⁷ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

¹⁶⁸ tn Or “law assembled,” “law met together.”

¹⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁷⁰ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

¹⁷¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

¹⁷² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

¹⁷³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

¹⁷⁴ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

¹⁷⁵ tn Grk “Spirit, said to them.”

¹⁷⁶ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

¹⁷⁷ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

¹⁷⁸ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

¹⁷⁹ tn Or “for an act of kindness.”

¹⁸⁰ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

¹⁸¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁸² tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸³ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

¹⁸⁴ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

¹⁸⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

¹⁸⁶ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

¹⁸⁷ tn Or “courage.”

¹⁸⁸ tn Or “and found out.”

¹⁸⁹ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

¹⁹⁰ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

¹⁹¹ tn Or “nothing to say in opposition.”

¹⁹² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

¹⁹³ tn Or “evident.”

¹⁹⁴ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

¹⁹⁵ tn Or “has been done by them.”

¹⁹⁶ tn Or “speak no longer.”

¹⁹⁷ tn Or “commanded.”

¹⁹⁸ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

¹⁹⁹ tn Grk “answered and said to them.”

²⁰⁰ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

²⁰¹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

²⁰² tn Or “glorifying.”

²⁰³ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

²⁰⁴ tn Or “had been done.”

²⁰⁵ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

²⁰⁶ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

²⁰⁷ sn With one mind. Compare Acts 1:14.

²⁰⁸ tn Or “Lord of all.”

sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

²⁰⁹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²¹⁰ tn Grk “by the mouth of” (an idiom).

²¹¹ tn Or “ancestor”; Grk “father.”

²¹² tn Or “Gentiles.”

²¹³ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

²¹⁴ tn Or “futile”; traditionally, “vain.”

²¹⁵ tn Traditionally, “The kings of the earth took their stand.”

²¹⁶ 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.

²¹⁷ sn A quotation from Ps 2:1-2.

²¹⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

²¹⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

²²⁰ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

²²¹ tn Or “purpose,” “will.”

²²² tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

²²³ tn Or “Lord, take notice of.”

²²⁴ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

²²⁵ tn Grk “slaves.” See the note on the word “servants” in 2:18.

²²⁶ tn Grk “word.”

²²⁷ tn Or “with all boldness.”

²²⁸ tn The miraculous nature of these signs is implied in the context.

²²⁹ 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.

²³⁰ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

²³¹ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

²³² tn Or “speak God’s message.”

²³³ tn Or “with boldness.”

²³⁴ tn Grk “soul.”

²³⁵ tn Grk “but all things were to them in common.”

sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

²³⁶ tn Grk “And with.” 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.

²³⁷ tn Or “were witnessing.”

²³⁸ tn Or “poor.”

²³⁹ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

²⁴⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

²⁴¹ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

²⁴² sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

²⁴³ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

²⁴⁴ tn Or “a farm.”

²⁴⁵ tn Normally a reference to actual coins (“currency”). See L&N 6.68.