¹ tn Heb “a man, a Levite.”

² sn See the note on the word “concubine” in 8:31.

³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁴ tn Heb “and his concubine.” The pronoun (“she”) has been used in the translation for stylistic reasons.

⁵ tn Or “was unfaithful to him.” Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).

⁶ tn Heb “went from him.”

⁷ tn Heb “arose and came.”

⁸ tn Heb “to speak to her heart to bring her back.”

⁹ tn Or “young man.”

¹⁰ tn Heb “he was happy to meet him.”

¹¹ tn Heb “and he arose to go.”

¹² tn Heb “Sustain your heart [with] a bit of food.”

¹³ tn Heb “And they sat and ate, the two of them together, and they drank.”

¹⁴ tn Heb “Be willing and spend the night so that your heart might be good.”

¹⁵ tn Heb “and the man arose to go.”

¹⁶ tn Heb “his father-in-law persuaded him and he again spent the night there.”

¹⁷ tn Heb “Sustain your heart.” He is once more inviting him to stay for a meal.

¹⁸ tn Heb “Wait until the declining of the day.”

¹⁹ tn Heb “the man arose to go.”

²⁰ tn Or “young man.”

²¹ tn Heb “the day is sinking to become evening.”

²² tn Or “declining.”

²³ tn Heb “for your way and go to your tent.”

²⁴ tn Heb “and he arose and went.”

²⁵ tn Heb “to the front of.”

²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁷ tc Some ancient witnesses add “and his servant.”

²⁸ tn Heb “and the day was descending greatly.”

²⁹ tn Or “young man.”

³⁰ tn Heb “turn aside” (also in the following verse).

³¹ tn Heb “who are not from the sons of Israel.”

³² tn Or “young man.”

³³ tn Heb “we will enter one of the places.”

³⁴ tn Heb “and they passed by and went.”

³⁵ tn Heb “which belongs to Benjamin.”

³⁶ tn Heb “they turned aside there to enter to spend the night.”

³⁷ tn Heb “and he entered and sat down, and there was no one receiving them into the house to spend the night.”

³⁸ tn Heb “And look, an old man was coming from his work, from the field in the evening.”

³⁹ tn Heb “And the men of the place were Benjaminites.”

⁴⁰ tn Heb “the man, the traveler.”

⁴¹ tn Heb “he”; the referent (the Levite) has been specified in the translation for clarity.

⁴² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁴³ tn Heb “I went to Bethlehem in Judah, but [to] the house of the LORD I am going.” The Hebrew text has “house of the LORD,” which might refer to the shrine at Shiloh. The LXX reads “to my house.”

⁴⁴ tn By calling his concubine the old man’s “female servant,” the Levite emphasizes their dependence on him for shelter.

⁴⁵ tc Some Hebrew mss and ancient witnesses read the singular, “your servant,” which would refer to the Levite. If one retains the plural, then both the Levite and his wife are in view. In either case the pronominal suffix emphasizes their dependence on the old man for shelter.

⁴⁶ tn Heb “Peace to you.”

⁴⁷ tn Heb “ate and drank.”

⁴⁸ tn Heb “they were making their heart good.”

⁴⁹ tn Heb “and look.”

⁵⁰ tn Heb “the men of the city, men, the sons of wickedness.” The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.

⁵¹ tn The Hitpael verb form appears to have an iterative force here, indicating repeated action.

⁵² tn Heb “so we can know him.” On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23).

⁵³ tn Heb “his”; the referent (the visiting Levite) has been specified in the translation for clarity.

⁵⁴ tn Heb “what is good in your eyes.”

⁵⁵ tn Heb “he”; the referent (the Levite) has been specified in the translation for clarity.

⁵⁶ tn Heb “and he caused [her] to go outside to them.”

⁵⁷ tn Heb “knew,” in the sexual sense.

⁵⁸ tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

⁵⁹ tn Heb “The woman came at the turning of the morning and fell at the door of the house of the man where her master was until the light.”

⁶⁰ tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

⁶¹ tn Heb “And the man took her on the donkey and arose and went to his place.”

⁶² tn Heb “he carved her up by her bones into twelve pieces.”

⁶³ tn Heb “and he sent her through all the territory of Israel.”

⁶⁴ tn The words “the sight” are supplied in the translation for clarification.

⁶⁵ tn Heb “from the day.”

⁶⁶ tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’”

⁶⁷ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

⁶⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

⁶⁹ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

⁷⁰ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

⁷¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

⁷² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁷³ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

⁷⁴ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

⁷⁵ tn Grk “And do.” 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.

⁷⁶ tn The law refers to the law of Moses.

⁷⁷ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

⁷⁸ tn The word “him” is not in the Greek text but is implied.

⁷⁹ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

⁸⁰ tn Grk “said.”

⁸¹ tn Or “know.”

⁸² sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

⁸³ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

⁸⁴ sn See the note on Sadducees in 4:1.

⁸⁵ sn See the note on Pharisee in 5:34.

⁸⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

⁸⁷ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

⁸⁸ tn The participle εἰπόντος (eiponto") has been translated temporally.

⁸⁹ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

⁹⁰ tn Grk “there came about an argument.” This has been simplified to “an argument began”

⁹¹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

sn This is a parenthetical note by the author.

⁹² tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

⁹³ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

⁹⁴ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

⁹⁵ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

⁹⁶ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

⁹⁷ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

⁹⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

⁹⁹ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

¹⁰⁰ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

¹⁰¹ tn Or “to go down, grab him out of their midst.”

¹⁰² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

¹⁰³ sn The presence of the Lord indicated the vindicating presence and direction of God.

¹⁰⁴ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

¹⁰⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁰⁶ tn Or “Do not be afraid.”

¹⁰⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁰⁸ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

map For location see JP4 A1.

¹⁰⁹ tn Grk “when it was day.”

¹¹⁰ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

¹¹¹ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

¹¹² tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

¹¹³ tn The word “anything” 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.

¹¹⁴ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

¹¹⁵ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

¹¹⁶ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

¹¹⁷ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

¹¹⁸ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

¹¹⁹ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

¹²⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

¹²¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

¹²² tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

¹²³ tn Grk “determine the things about him.”

¹²⁴ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

¹²⁵ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

¹²⁶ tn The words “this place” are not in the Greek text, but are implied.

¹²⁷ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

¹²⁸ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

¹²⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

¹³⁰ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹³¹ sn See the note on the word centurion in 10:1.

¹³² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

¹³³ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

¹³⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

¹³⁵ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

¹³⁷ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

¹³⁸ tn Grk “He said.”

¹³⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

¹⁴⁰ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

¹⁴¹ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

¹⁴² tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

¹⁴³ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

¹⁴⁴ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

¹⁴⁵ tn The word “anything” 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.

¹⁴⁶ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

¹⁴⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

¹⁴⁸ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

¹⁴⁹ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

¹⁵⁰ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

¹⁵¹ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹⁵² sn See the note on the word centurion in 10:1.

¹⁵³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁵⁴ tn Or “cavalrymen.”

¹⁵⁵ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

¹⁵⁶ tn Grk “from.”

¹⁵⁷ tn Grk “from the third hour of the night.”

¹⁵⁸ tn Grk “provide mounts to put Paul on.”

sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

¹⁵⁹ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

¹⁶⁰ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

¹⁶¹ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

¹⁶² tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

¹⁶³ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

¹⁶⁴ sn Governor Felix. See the note on Felix in v. 24.

¹⁶⁵ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

¹⁶⁶ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

¹⁶⁷ tn Or “approached.”

¹⁶⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

¹⁶⁹ tn In Greek this is a present tense retained in indirect discourse.

¹⁷⁰ tn The word “citizen” is supplied here for emphasis and clarity.

sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

¹⁷¹ tn Or “determine.”

¹⁷² tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

¹⁷³ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

¹⁷⁴ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

¹⁷⁵ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

¹⁷⁶ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

¹⁷⁷ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

¹⁷⁸ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

¹⁷⁹ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

¹⁸⁰ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

¹⁸¹ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁸² sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

¹⁸³ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

¹⁸⁴ tn Or “cavalrymen.”

¹⁸⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

¹⁸⁶ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

¹⁸⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

¹⁸⁸ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

¹⁸⁹ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

¹⁹⁰ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

¹⁹¹ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

¹⁹² tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

¹⁹³ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

¹⁹⁴ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

¹⁹⁵ sn Cilicia was a province in northeastern Asia Minor.

¹⁹⁶ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

¹⁹⁷ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

¹⁹⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁹⁹ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

²⁰⁰ sn The introductory statement here ties this incident in with the preceding chapter which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents though it appears that the situation has worsened somewhat (cf. v. 4).

²⁰¹ tn Heb “And the word of the Lord came to Jeremiah a second time…, saying.”

²⁰² tn Or “I, the Lord, made the earth. I formed it in such a way as to firmly establish it”; Heb “Thus says the Lord who makes/does it, the Lord who forms it to establish it, whose name is the Lord.” It is unclear what the antecedent of “it” is. The Greek version supplies the object “the earth.” However, as D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:269, notes, this is probably a smoothing of a text which had no object other than the pronoun. No other text or version has an object other than the pronoun. It could be argued that “the earth” is to be understood as the intended referent from other contexts within the book of Jeremiah (Jer 10:12, 16; 51:15) where these verbs refer to the Lord as creator and from the prior context in 32:17 where the Lord’s power as creator is the basis for the assertion that nothing is too hard for him. This is the object that is supplied in a number of modern English versions and commentaries. However, the use of the feminine singular pronoun in other contexts to refer to an indefinite reality which is spelled out in the preceding or following context (cf. 2 Kgs 19:25; Isa 22:11; 37:26; 44:7) lends credence to the suggestion by the committee for The Hebrew Old Testament Project that the pronoun refers to the work or plan of the Lord, a view which is reflected in the NJPS and has been adopted here. For the use of the verb “form” here in the sense of “plan” see BDB 427 s.v. יָצַר 2.b and compare the usage in Isa 22:11; 37:26. The best discussion of options is given in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 169-70, who see the pronoun referring ahead to the great and hidden things of v. 3. As in several other cases our translation has opted for a first person introduction rather than the third person of the original because the Lord himself is speaking.

²⁰³ tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.

²⁰⁴ tn Heb “the sword.” The figure has been interpreted for the sake of clarity.

²⁰⁵ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²⁰⁶ sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been broken down by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah see Isa 22:10; 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial and leaving them in their houses or in the streets would have defiled them.

²⁰⁷ tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).

²⁰⁸ tn The translation and meaning of vv. 4-5 are somewhat uncertain. The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the Lord, the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah which have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them with the dead bodies of the men whom I have killed in my anger and in my wrath and on account of all whose wickedness I have hidden my face from this city.” There are two difficult syntactical forms (1) the participle at the beginning of v. 5 “going [or those going] to fight” (בָּאִים, ba’im) and (2) the infinitive plus suffix that introduces the next clause “and to fill them” (וּלְמַלְאָם, ulÿmal’am). The translation has interpreted the former as a verbal use of the participle with an indefinite subject “they” (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 §144.i for this point of grammar). The conjunction plus preposition plus infinitive construct has been interpreted as equivalent to a finite verb (cf. IBHS 611 §36.3.2a, i.e., “and they will fill them [the houses and buildings of v. 4]”). Adopting the Greek text of these two verses would produce a smoother reading. It reads “For thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be “them”] with the corpses of men whom I smote in my anger and my wrath and I turned away my face from them [rather than from “this city” of the Hebrew text] for all their wickedness: Behold I will…” The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with “to fight.” I.e., the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for “fortification” that would explain how the more difficult בָּאִים הֶחָרֶב (hekharev ba’im) of the Hebrew text arose and there is doubt whether סֹלְלוֹת (solÿlot) can refer to a defense mound. W. L. Holladay (Jeremiah [Hermeneia], 2:221, 225) has suggested reading הַחֲרַכִּים (hakharakim) in place of הֶחָרֶב (hekharev) in the technical sense of “crenels,” the gaps between the raised portion on top of the wall (which raised portion he calls “merlons” and equates with סֹלְלוֹת, solÿlot). He does not, however, further suggest seeing בָּאִים (ba’im) as part of this corrupted form, choosing to see it rather as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both סֹלְלוֹת which is elsewhere “siege mound” and חֲרַכִּים (kharakim) which elsewhere refers only to the latticed opening of a window (Song 2:9). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.

²⁰⁹ tn Heb “Behold I am healing.” For the usage of the particle “behold” indicating certainty see the translator’s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hinni) after the introductory “Thus says the Lord” in Jer 32:28, 37.

²¹⁰ sn Compare Jer 30:17. Jerusalem is again being personified and her political and spiritual well-being are again in view.

²¹¹ tn The meaning and text of this word is questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6; Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ’ashar).

²¹² tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.

²¹³ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

sn Reference is to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

²¹⁴ sn Compare Jer 31:34; Ezek 36:25, 33.

²¹⁵ tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

²¹⁶ tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2.

sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.

²¹⁷ tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.

²¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²¹⁹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

²²⁰ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

²²¹ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

²²² tn Heb “Oracle of the Lord.”

²²³ tn Or “I will restore the fortunes of the land.”

sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

²²⁴ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

²²⁵ tn Heb “Thus says Yahweh of armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, 12 introduce three oracles, all under the answer to the Lord’s promise to Jeremiah to show him “great and mysterious things which you still do not know about.”

²²⁶ sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:52 and in the metaphor in Ezek 20:37.

²²⁷ sn Compare Jer 32:44.

²²⁸ tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, 12.

²²⁹ sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31 where the same formula “The time will certainly come (Heb “Behold the days are coming”)” occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., the restoration of Israel and Judah under a Davidic ruler and the revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former and Jer 31:14; 33:11 for the latter).

²³⁰ tn Heb “sprig” or “shoot.”

sn For the meaning of this term and its significance in biblical prophecy see the study note on 23:5.

²³¹ tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

²³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²³³ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3 emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it is the probable source for the title.

²³⁴ tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”

²³⁵ sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).

²³⁶ tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective] there shall not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice all the days.”

²³⁷ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

²³⁸ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

²³⁹ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

²⁴⁰ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

²⁴¹ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).

²⁴² tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.

sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order which is the object of both God’s creative decree (Gen 1:14-19) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on 32:40.) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1-17 where it is emphasized that Jesus is the son (and heir) of both Abraham and David).

²⁴³ tn Heb “And the word of the Lord came to Jeremiah, saying.” See v. 1. This is a continuation of “the second time.”

²⁴⁴ tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.

²⁴⁵ tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).

²⁴⁶ tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).

²⁴⁷ tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26 following the contrary to fact condition in v. 25. The Hebrew text of vv. 25-26 reads: “Thus says the Lord, “If I have not established my covenant with day and night [and] the laws/statutes of heaven and earth, also I could reject the seed of Jacob and David my servant from taking from his seed as rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing two objects, the first governing two similar objects “my covenant” and “the regulations” and the second governing two dissimilar objects “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them based on the fixed order of God’s creation decrees.

²⁴⁸ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

²⁴⁹ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

²⁵⁰ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

²⁵¹ sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

²⁵² tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

²⁵³ tn Heb “many rise up against me.”

²⁵⁴ tn Heb “there is no deliverance for him in God.”

²⁵⁵ sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.

²⁵⁶ tn Heb “a shield round about me.”

²⁵⁷ tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

²⁵⁸ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

²⁵⁹ tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.

²⁶⁰ sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.

²⁶¹ tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord, he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep.

²⁶² tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the Lord protected me.” In this case, the psalmist focuses specifically on the protection God provided while he slept.

²⁶³ tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.

²⁶⁴ tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.

²⁶⁵ tn Heb “who all around take a stand against me.”

²⁶⁶ tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense.

²⁶⁷ tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).

²⁶⁸ tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

²⁶⁹ sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).

²⁷⁰ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

²⁷¹ tn Heb “to the Lord [is] deliverance.”

²⁷² tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

²⁷³ sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

²⁷⁴ tn Heb “God of my righteousness.”

²⁷⁵ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

²⁷⁶ tn Or “show me favor.”

²⁷⁷ tn Heb “hear.”

²⁷⁸ tn Heb “sons of man.”

²⁷⁹ tn Heb “how long my honor to shame?”

²⁸⁰ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

²⁸¹ tn Heb “emptiness.”

²⁸² tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

²⁸³ tn Heb “and know that.”

²⁸⁴ tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

²⁸⁵ tn Heb “hears.”

²⁸⁶ sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.

²⁸⁷ tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”

²⁸⁸ tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.

²⁸⁹ sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.

²⁹⁰ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.

²⁹¹ tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”

²⁹² tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”

²⁹³ tn Heb “in peace at the same time I will lie down and sleep.”

²⁹⁴ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”