Mazmur 1:1-6
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
1:2 Instead 10 he finds pleasure in obeying the Lord’s commands; 11
he meditates on 12 his commands 13 day and night.
1:3 He is like 14 a tree planted by flowing streams; 15
it 16 yields 17 its fruit at the proper time, 18
and its leaves never fall off. 19
He succeeds in everything he attempts. 20
1:4 Not so with the wicked!
Instead 21 they are like wind-driven chaff. 22
1:5 For this reason 23 the wicked cannot withstand 24 judgment, 25
nor can sinners join the assembly of the godly. 26
1:6 Certainly 27 the Lord guards the way of the godly, 28
but the way of the wicked ends in destruction. 29
Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 30 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 31 1:2 The Lord said, “The men of Judah should take the lead. 32 Be sure of this! I am handing the land over to them.” 33 1:3 The men of Judah said to their relatives, the men of Simeon, 34 “Invade our allotted land with us and help us attack the Canaanites. 35 Then we 36 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 37 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 38 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 39 food scraps 40 under my table. God has repaid me for what I did to them.” 41 They brought him to Jerusalem, 42 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 43 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 44 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 45 captured it, Caleb 46 gave him his daughter Acsah as a wife.
1:14 One time Acsah 47 came and charmed her father 48 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 49 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 50
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 51 located in the Negev. 52 They went and lived with the people of Judah. 53
1:17 The men of Judah went with their brothers the men of Simeon 54 and defeated the Canaanites living in Zephath. They wiped out Zephath. 55 So people now call the city Hormah. 56 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 57
1:19 The Lord was with the men of Judah. They conquered 58 the hill country, but they could not 59 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 60 1:20 Caleb received 61 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 62 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 63
1:22 When the men 64 of Joseph attacked 65 Bethel, 66 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 67 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 68 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 69 or their surrounding towns. 70 The Canaanites managed 71 to remain in those areas. 72 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 73 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 74 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 75 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 76 They live among the Canaanites residing in the land. The Canaanites 77 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 78 the coastal plain. 1:35 The Amorites managed 79 to remain in Har Heres, 80 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 81 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 82 to Sela and on up. 83
Kisah Para Rasul 24:1-27
Konteks24:1 After five days the high priest Ananias 84 came down with some elders and an attorney 85 named 86 Tertullus, and they 87 brought formal charges 88 against Paul to the governor. 24:2 When Paul 89 had been summoned, Tertullus began to accuse him, 90 saying, “We have experienced a lengthy time 91 of peace through your rule, 92 and reforms 93 are being made in this nation 94 through your foresight. 95 24:3 Most excellent Felix, 96 we acknowledge this everywhere and in every way 97 with all gratitude. 98 24:4 But so that I may not delay 99 you any further, I beg 100 you to hear us briefly 101 with your customary graciousness. 102 24:5 For we have found 103 this man to be a troublemaker, 104 one who stirs up riots 105 among all the Jews throughout the world, and a ringleader 106 of the sect of the Nazarenes. 107 24:6 He 108 even tried to desecrate 109 the temple, so we arrested 110 him. 24:7 [[EMPTY]] 111 24:8 When you examine 112 him yourself, you will be able to learn from him 113 about all these things we are accusing him of doing.” 114 24:9 The Jews also joined in the verbal attack, 115 claiming 116 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 117 that you have been a judge over this nation for many years, I confidently make my defense. 118 24:11 As you can verify 119 for yourself, not more than twelve days ago 120 I went up to Jerusalem 121 to worship. 24:12 They did not find me arguing 122 with anyone or stirring up a crowd 123 in the temple courts 124 or in the synagogues 125 or throughout the city, 126 24:13 nor can they prove 127 to you the things 128 they are accusing me of doing. 129 24:14 But I confess this to you, that I worship 130 the God of our ancestors 131 according to the Way (which they call a sect), believing everything that is according to the law 132 and that is written in the prophets. 24:15 I have 133 a hope in God (a hope 134 that 135 these men 136 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 137 24:16 This is the reason 138 I do my best to always 139 have a clear 140 conscience toward God and toward people. 141 24:17 After several years 142 I came to bring to my people gifts for the poor 143 and to present offerings, 144 24:18 which I was doing when they found me in the temple, ritually purified, 145 without a crowd or a disturbance. 146 24:19 But there are some Jews from the province of Asia 147 who should be here before you and bring charges, 148 if they have anything against me. 24:20 Or these men here 149 should tell what crime 150 they found me guilty of 151 when I stood before the council, 152 24:21 other than 153 this one thing 154 I shouted out while I stood before 155 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 156
24:22 Then Felix, 157 who understood the facts 158 concerning the Way 159 more accurately, 160 adjourned their hearing, 161 saying, “When Lysias the commanding officer comes down, I will decide your case.” 162 24:23 He ordered the centurion 163 to guard Paul, 164 but to let him have some freedom, 165 and not to prevent any of his friends 166 from meeting his needs. 167
24:24 Some days later, when Felix 168 arrived with his wife Drusilla, 169 who was Jewish, he sent for Paul and heard him speak 170 about faith in Christ Jesus. 171 24:25 While Paul 172 was discussing 173 righteousness, self-control, 174 and the coming judgment, Felix 175 became 176 frightened and said, “Go away for now, and when I have an opportunity, 177 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 178 and for this reason he sent for Paul 179 as often as possible 180 and talked 181 with him. 24:27 After two years 182 had passed, Porcius Festus 183 succeeded Felix, 184 and because he wanted to do the Jews a favor, Felix left Paul in prison. 185
[1:1] 1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 6 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).
[1:1] 7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 10 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 11 tn Heb “his delight [is] in the law of the
[1:2] 12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 14 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 15 tn Heb “channels of water.”
[1:3] 17 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 18 tn Heb “in its season.”
[1:3] 19 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 20 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 21 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 22 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 24 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 25 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 26 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 27 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 28 tn Heb “the
[1:6] 29 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[1:1] 30 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 31 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 32 tn Heb “Judah should go up.”
[1:2] 33 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 34 tn Heb “Judah said to Simeon, his brother.”
[1:3] 35 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 36 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 37 tn Heb “Judah went up.”
[1:7] 39 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 40 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 41 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 42 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 43 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 44 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 45 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 46 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 47 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 48 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 49 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 50 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 51 tc Part of the Greek
[1:16] 52 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 53 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 54 tn Heb “Judah went with Simeon, his brother.”
[1:17] 55 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 56 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 57 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 58 tn Or “seized possession of”; or “occupied.”
[1:19] 59 tc Several textual witnesses support the inclusion of this verb.
[1:19] 60 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 61 tn Heb “they gave to Caleb.”
[1:21] 62 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 63 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 64 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 66 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 69 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 70 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 71 tn Or “were determined.”
[1:27] 72 tn Heb “in this land.”
[1:30] 73 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 74 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 75 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 76 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 77 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 78 tn Heb “come down into.”
[1:35] 79 tn Or “were determined.”
[1:35] 80 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 81 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 82 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 83 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[24:1] 84 sn Ananias was in office from
[24:1] 85 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
[24:1] 86 tn Grk “an attorney, a certain Tertullus.”
[24:1] 87 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.
[24:1] 88 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[24:2] 89 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 90 tn Or “began to bring charges, saying.”
[24:2] 91 tn Grk “experienced much peace.”
[24:2] 92 tn Grk “through you” (“rule” is implied).
[24:2] 93 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 94 tn Or “being made for this people.”
[24:2] 95 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[24:3] 96 sn Most excellent Felix. See the note on Felix in 23:24.
[24:3] 97 tn Grk “in every way and everywhere.”
[24:3] 98 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
[24:4] 99 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
[24:4] 101 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
[24:4] 102 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
[24:5] 103 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
[24:5] 104 tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”
[24:5] 105 tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).
[24:5] 106 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
[24:5] sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).
[24:5] 107 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
[24:6] 108 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 109 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 110 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[24:7] 111 tc Some later
[24:8] 113 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.
[24:8] 114 tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.
[24:9] 115 tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).
[24:9] 116 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
[24:10] 117 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
[24:10] 118 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
[24:11] 119 tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”
[24:11] 120 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
[24:11] sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.
[24:11] 121 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:12] 122 tn Or “disputing,” “conducting a heated discussion.”
[24:12] 123 tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.
[24:12] 124 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[24:12] 125 sn See the note on synagogue in 6:9.
[24:12] 126 sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.
[24:13] 127 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”
[24:13] sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.
[24:13] 128 tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[24:13] 129 tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.
[24:14] 131 tn Or “forefathers”; Grk “fathers.”
[24:14] 132 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
[24:15] 133 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
[24:15] 134 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
[24:15] 135 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.
[24:15] 136 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
[24:15] 137 tn Or “the unjust.”
[24:15] sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).
[24:16] 138 tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”
[24:16] 139 tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.
[24:16] 140 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
[24:16] 141 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
[24:17] 142 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
[24:17] 143 tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.
[24:17] 144 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
[24:18] 145 sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.
[24:18] 146 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
[24:19] 147 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[24:19] 148 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”
[24:19] sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.
[24:20] 149 tn Grk “these [men] themselves.”
[24:20] 150 tn Or “unrighteous act.”
[24:20] 151 tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”
[24:20] 152 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[24:21] 153 tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”
[24:21] 154 tn Grk “one utterance.”
[24:21] 155 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
[24:21] 156 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
[24:22] 157 sn See the note on Antonius Felix in 23:24.
[24:22] 158 tn Grk “the things.”
[24:22] 159 tn That is, concerning Christianity.
[24:22] 160 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.
[24:22] 161 tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”
[24:22] 162 tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”
[24:23] 163 sn See the note on the word centurion in 10:1.
[24:23] 164 tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.
[24:23] 165 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
[24:23] 166 tn Grk “any of his own” (this could also refer to relatives).
[24:23] 167 tn Grk “from serving him.”
[24:24] 168 sn See the note on Antonius Felix in 23:24.
[24:24] 169 sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.
[24:24] 170 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”
[24:24] 171 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 172 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[24:25] 173 tn Or “speaking about.”
[24:25] 174 tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[24:25] sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.
[24:25] 175 sn See the note on Felix in 23:26.
[24:25] 176 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
[24:25] 177 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
[24:26] 178 tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.
[24:26] sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).
[24:26] 179 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[24:26] 180 tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”
[24:26] 181 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
[24:27] 182 tn Grk “After a two-year period.”
[24:27] 183 sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in
[24:27] 184 tn Grk “Felix received as successor Porcius Festus.”
[24:27] sn See the note on Felix in 23:26.
[24:27] 185 tn Grk “left Paul imprisoned.”
[24:27] sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.
