Kejadian 10:1-32

The Table of Nations

10:1 This is the account ¹  of Noah’s sons Shem, Ham, and Japheth. Sons ²  were born ³  to them after the flood.

10:2 The sons of Japheth ⁴  were Gomer, ⁵  Magog, ⁶  Madai, ⁷  Javan, ⁸  Tubal, ⁹  Meshech, ¹⁰  and Tiras. ¹¹  10:3 The sons of Gomer were ¹²  Askenaz, ¹³  Riphath, ¹⁴  and Togarmah. ¹⁵  10:4 The sons of Javan were Elishah, ¹⁶  Tarshish, ¹⁷  the Kittim, ¹⁸  and the Dodanim. ¹⁹  10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

10:6 The sons of Ham were Cush, ²⁰  Mizraim, ²¹  Put, ²²  and Canaan. ²³  10:7 The sons of Cush were Seba, ²⁴  Havilah, ²⁵  Sabtah, ²⁶  Raamah, ²⁷  and Sabteca. ²⁸  The sons of Raamah were Sheba ²⁹  and Dedan. ³⁰ 

10:8 Cush was the father of ³¹  Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter ³²  before the Lord. ³³  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions ³⁴  of his kingdom were Babel, ³⁵  Erech, ³⁶  Akkad, ³⁷  and Calneh ³⁸  in the land of Shinar. ³⁹  10:11 From that land he went ⁴⁰  to Assyria, ⁴¹  where he built Nineveh, ⁴²  Rehoboth-Ir, ⁴³  Calah, ⁴⁴  10:12 and Resen, which is between Nineveh and the great city Calah. ⁴⁵ 

10:13 Mizraim ⁴⁶  was the father of ⁴⁷  the Ludites, ⁴⁸  Anamites, ⁴⁹  Lehabites, ⁵⁰  Naphtuhites, ⁵¹  10:14 Pathrusites, ⁵²  Casluhites ⁵³  (from whom the Philistines came), ⁵⁴  and Caphtorites. ⁵⁵ 

10:15 Canaan was the father of ⁵⁶  Sidon his firstborn, ⁵⁷  Heth, ⁵⁸  10:16 the Jebusites, ⁵⁹  Amorites, ⁶⁰  Girgashites, ⁶¹  10:17 Hivites, ⁶²  Arkites, ⁶³  Sinites, ⁶⁴  10:18 Arvadites, ⁶⁵  Zemarites, ⁶⁶  and Hamathites. ⁶⁷  Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended ⁶⁸  from Sidon ⁶⁹  all the way to ⁷⁰  Gerar as far as Gaza, and all the way to ⁷¹  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

10:21 And sons were also born ⁷²  to Shem (the older brother of Japheth), ⁷³  the father of all the sons of Eber.

10:22 The sons of Shem were Elam, ⁷⁴  Asshur, ⁷⁵  Arphaxad, ⁷⁶  Lud, ⁷⁷  and Aram. ⁷⁸  10:23 The sons of Aram were Uz, Hul, Gether, and Mash. ⁷⁹  10:24 Arphaxad was the father of ⁸⁰  Shelah, ⁸¹  and Shelah was the father of Eber. ⁸²  10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, ⁸³  and his brother’s name was Joktan. 10:26 Joktan was the father of ⁸⁴  Almodad, ⁸⁵  Sheleph, ⁸⁶  Hazarmaveth, ⁸⁷  Jerah, ⁸⁸  10:27 Hadoram, Uzal, ⁸⁹  Diklah, ⁹⁰  10:28 Obal, ⁹¹  Abimael, ⁹²  Sheba, ⁹³  10:29 Ophir, ⁹⁴  Havilah, ⁹⁵  and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to ⁹⁶  Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ⁹⁷  over the earth after the flood.

Kejadian 10:8

10:8 Cush was the father of ⁹⁸  Nimrod; he began to be a valiant warrior on the earth.

Bilangan 16:28-35

16:28 Then Moses said, “This is how ⁹⁹  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ¹⁰⁰  16:29 If these men die a natural death, ¹⁰¹  or if they share the fate ¹⁰²  of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, ¹⁰³  and the earth opens its mouth and swallows them up ¹⁰⁴  along with all that they have, and they ¹⁰⁵  go down alive to the grave, ¹⁰⁶  then you will know that these men have despised the Lord!”

16:31 When he had finished ¹⁰⁷  speaking ¹⁰⁸  all these words, the ground that was under them split open, 16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites ¹⁰⁹  who were around them fled at their cry, ¹¹⁰  for they said, “What if ¹¹¹  the earth swallows us too?” 16:35 Then a fire ¹¹²  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 16:1

The Rebellion of Korah

16:1 ¹¹³ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ¹¹⁴  took men ¹¹⁵ 

Kisah Para Rasul 22:28

22:28 The commanding officer ¹¹⁶  answered, “I acquired this citizenship with a large sum of money.” ¹¹⁷  “But I was even ¹¹⁸  born a citizen,” ¹¹⁹  Paul replied. ¹²⁰ 

Kisah Para Rasul 22:2

22:2 (When they heard ¹²¹  that he was addressing ¹²²  them in Aramaic, ¹²³  they became even ¹²⁴  quieter.) ¹²⁵  Then ¹²⁶  Paul said,

Kisah Para Rasul 1:9-13

1:9 After ¹²⁷  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ¹²⁸  they were still staring into the sky while he was going, suddenly ¹²⁹  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ¹³⁰  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹³¹  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹³²  from the mountain ¹³³  called the Mount of Olives ¹³⁴  (which is near Jerusalem, a Sabbath day’s journey ¹³⁵  away). 1:13 When ¹³⁶  they had entered Jerusalem, ¹³⁷  they went to the upstairs room where they were staying. Peter ¹³⁸  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ¹³⁹ 

Kisah Para Rasul 2:23-25

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹⁴⁰  by nailing him to a cross at the hands of Gentiles. ¹⁴¹  2:24 But God raised him up, ¹⁴²  having released ¹⁴³  him from the pains ¹⁴⁴  of death, because it was not possible for him to be held in its power. ¹⁴⁵  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹⁴⁶ 

for he is at my right hand so that I will not be shaken.

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ¹⁴⁷  the Lord. ¹⁴⁸ 

Amsal 26:2

26:2 Like a fluttering bird or like a flying swallow,

so a curse without cause ¹⁴⁹  does not come to rest. ¹⁵⁰ 

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 16:17-19

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ¹⁵¹  16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; ¹⁵²  they will place their hands on the sick and they will be well.” 16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Lukas 9:49-56

On the Right Side

9:49 John answered, ¹⁵³  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁵⁴  him because he is not a disciple ¹⁵⁵  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ¹⁵⁶  the days drew near ¹⁵⁷  for him to be taken up, ¹⁵⁸  Jesus ¹⁵⁹  set out resolutely ¹⁶⁰  to go to Jerusalem. ¹⁶¹  9:52 He ¹⁶²  sent messengers on ahead of him. ¹⁶³  As they went along, ¹⁶⁴  they entered a Samaritan village to make things ready in advance ¹⁶⁵  for him, 9:53 but the villagers ¹⁶⁶  refused to welcome ¹⁶⁷  him, because he was determined to go to Jerusalem. ¹⁶⁸  9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁶⁹  them?” ¹⁷⁰  9:55 But Jesus ¹⁷¹  turned and rebuked them, ¹⁷²  9:56 and they went on to another village.

Kisah Para Rasul 4:28-30

4:28 to do as much as your power ¹⁷³  and your plan ¹⁷⁴  had decided beforehand ¹⁷⁵  would happen. 4:29 And now, Lord, pay attention to ¹⁷⁶  their threats, and grant ¹⁷⁷  to your servants ¹⁷⁸  to speak your message ¹⁷⁹  with great courage, ¹⁸⁰  4:30 while you extend your hand to heal, and to bring about miraculous signs ¹⁸¹  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:1-11

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ¹⁸²  kept back for himself part of the proceeds with his wife’s knowledge; he brought ¹⁸³  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ¹⁸⁴  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁸⁵  the land? 5:4 Before it was sold, ¹⁸⁶  did it not ¹⁸⁷  belong to you? And when it was sold, was the money ¹⁸⁸  not at your disposal? How have you thought up this deed in your heart? ¹⁸⁹  You have not lied to people ¹⁹⁰  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ¹⁹¹  all who heard about it. 5:6 So the young men came, ¹⁹²  wrapped him up, ¹⁹³  carried him out, and buried ¹⁹⁴  him. 5:7 After an interval of about three hours, ¹⁹⁵  his wife came in, but she did not know ¹⁹⁶  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ¹⁹⁷  paid this amount ¹⁹⁸  for the land?” Sapphira ¹⁹⁹  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ²⁰⁰  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ²⁰¹  fear gripped ²⁰²  the whole church ²⁰³  and all who heard about these things.

Kisah Para Rasul 13:3-12

13:3 Then, after they had fasted ²⁰⁴  and ²⁰⁵  prayed and placed their hands ²⁰⁶  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ²⁰⁷  sent out by the Holy Spirit, went down to Seleucia, ²⁰⁸  and from there they sailed to Cyprus. ²⁰⁹  13:5 When ²¹⁰  they arrived ²¹¹  in Salamis, ²¹²  they began to proclaim ²¹³  the word of God in the Jewish synagogues. ²¹⁴  (Now they also had John ²¹⁵  as their assistant.) ²¹⁶  13:6 When they had crossed over ²¹⁷  the whole island as far as Paphos, ²¹⁸  they found a magician, a Jewish false prophet named Bar-Jesus, ²¹⁹  13:7 who was with the proconsul ²²⁰  Sergius Paulus, an intelligent man. The proconsul ²²¹  summoned ²²²  Barnabas and Saul and wanted to hear ²²³  the word of God. 13:8 But the magician Elymas ²²⁴  (for that is the way his name is translated) ²²⁵  opposed them, trying to turn the proconsul ²²⁶  away from the faith. 13:9 But Saul (also known as Paul), ²²⁷  filled with the Holy Spirit, ²²⁸  stared straight ²²⁹  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²³⁰  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²³¹  13:11 Now ²³²  look, the hand of the Lord is against ²³³  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²³⁴  and darkness came over ²³⁵  him, and he went around seeking people ²³⁶  to lead him by the hand. 13:12 Then when the proconsul ²³⁷  saw what had happened, he believed, ²³⁸  because he was greatly astounded ²³⁹  at the teaching about ²⁴⁰  the Lord.

Kisah Para Rasul 19:11-17

The Seven Sons of Sceva

19:11 God was performing extraordinary ²⁴¹  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ²⁴²  were brought ²⁴³  to the sick, their diseases left them and the evil spirits went out of them. ²⁴⁴  19:13 But some itinerant ²⁴⁵  Jewish exorcists tried to invoke the name ²⁴⁶  of the Lord Jesus over those who were possessed by ²⁴⁷  evil spirits, saying, “I sternly warn ²⁴⁸  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ²⁴⁹  Sceva, a Jewish high priest, were doing this.) ²⁵⁰  19:15 But the evil spirit replied to them, ²⁵¹  “I know about Jesus ²⁵²  and I am acquainted with ²⁵³  Paul, but who are you?” ²⁵⁴  19:16 Then the man who was possessed by ²⁵⁵  the evil spirit jumped on ²⁵⁶  them and beat them all into submission. ²⁵⁷  He prevailed ²⁵⁸  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ²⁵⁹  both Jews and Greeks; fear came over ²⁶⁰  them all, and the name of the Lord Jesus was praised. ²⁶¹ 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ²⁶²  Apollos was in Corinth, ²⁶³  Paul went through the inland ²⁶⁴  regions ²⁶⁵  and came to Ephesus. ²⁶⁶  He ²⁶⁷  found some disciples there ²⁶⁸ 

Kolose 1:4-5

1:4 since ²⁶⁹  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ²⁷⁰  from the hope laid up ²⁷¹  for you in heaven, which you have heard about in the message of truth, the gospel ²⁷² 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ²⁷⁴  a slave ²⁷⁵  of God and apostle of Jesus Christ, to further the faith ²⁷⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 2:3-4

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 2:4 while God confirmed their witness ²⁷⁷  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²⁷⁸  according to his will.

[10:1]  ¹ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ² sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ³ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:2]  ⁴ sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

[10:2]  ⁵ sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

[10:2]  ⁶ sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

[10:2]  ⁷ sn Madai was the ancestor of the Medes, who lived east of Assyria.

[10:2]  ⁸ sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

[10:2]  ⁹ sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹⁰ sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹¹ sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

[10:3]  ¹² sn The descendants of Gomer were all northern tribes of the Upper Euphrates.

[10:3]  ¹³ sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.

[10:3]  ¹⁴ sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.

[10:3]  ¹⁵ sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.

[10:4]  ¹⁶ sn The descendants of Elishah populated Cyprus.

[10:4]  ¹⁷ sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.

[10:4]  ¹⁸ sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.

[10:4]  ¹⁹ tc Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.

[10:6]  ²⁰ sn The descendants of Cush settled in Nubia (Ethiopia).

[10:6]  ²¹ sn The descendants of Mizraim settled in Upper and Lower Egypt.

[10:6]  ²² sn The descendants of Put settled in Libya.

[10:6]  ²³ sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

[10:7]  ²⁴ sn The descendants of Seba settled in Upper Egypt along the Nile.

[10:7]  ²⁵ sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

[10:7]  ²⁶ sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

[10:7]  ²⁷ sn The descendants of Raamah settled in southwest Arabia.

[10:7]  ²⁸ sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

[10:7]  ²⁹ sn Sheba became the name of a kingdom in southwest Arabia.

[10:7]  ³⁰ sn The name Dedan is associated with àUla in northern Arabia.

[10:8]  ³¹ tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

[10:9]  ³² tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ³³ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[10:10]  ³⁴ tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ³⁵ tn Or “Babylon.”

[10:10]  ³⁶ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ³⁷ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ³⁸ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ³⁹ sn Shinar is another name for Babylonia.

[10:11]  ⁴⁰ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ⁴¹ tn Heb “Asshur.”

[10:11]  ⁴² sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ⁴³ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ⁴⁴ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[10:12]  ⁴⁵ tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

[10:13]  ⁴⁶ sn Mizraim is the Hebrew name for Egypt (cf. NRSV).

[10:13]  ⁴⁷ tn Heb “fathered.”

[10:13]  ⁴⁸ sn The Ludites were African tribes west of the Nile Delta.

[10:13]  ⁴⁹ sn The Anamites lived in North Africa, west of Egypt, near Cyrene.

[10:13]  ⁵⁰ sn The Lehabites are identified with the Libyans.

[10:13]  ⁵¹ sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).

[10:14]  ⁵² sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

[10:14]  ⁵³ sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.

[10:14]  ⁵⁴ tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.

[10:14]  ⁵⁵ sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

[10:15]  ⁵⁶ tn Heb “fathered.”

[10:15]  ⁵⁷ sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.

[10:15]  ⁵⁸ tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

[10:16]  ⁵⁹ sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.

[10:16]  ⁶⁰ sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.

[10:16]  ⁶¹ sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).

[10:17]  ⁶² sn The Hivites were Canaanite tribes of a Hurrian origin.

[10:17]  ⁶³ sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.

[10:17]  ⁶⁴ sn The Sinites lived in Sin, another town in Lebanon.

[10:18]  ⁶⁵ sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  ⁶⁶ sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  ⁶⁷ sn The Hamathites lived in Hamath on the Orontes River.

[10:19]  ⁶⁸ tn Heb “were.”

[10:19]  ⁶⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ⁷⁰ tn Heb “as you go.”

[10:19]  ⁷¹ tn Heb “as you go.”

[10:21]  ⁷² tn Heb “And to Shem was born.”

[10:21]  ⁷³ tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.

[10:22]  ⁷⁴ sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.

[10:22]  ⁷⁵ sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.

[10:22]  ⁷⁶ sn The descendants of Arphaxad may have lived northeast of Nineveh.

[10:22]  ⁷⁷ sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.

[10:22]  ⁷⁸ sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.

[10:23]  ⁷⁹ tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”

[10:23]  sn Uz, Hul, Gether, and Mash. Little is known about these descendants of Aram.

[10:24]  ⁸⁰ tn Heb “fathered.”

[10:24]  ⁸¹ tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.

[10:24]  ⁸² sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).

[10:25]  ⁸³ tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[10:26]  ⁸⁴ tn Heb “fathered.”

[10:26]  ⁸⁵ sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

[10:26]  ⁸⁶ sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

[10:26]  ⁸⁷ sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

[10:26]  ⁸⁸ sn The name Jerah means “moon.”

[10:27]  ⁸⁹ sn Uzal was the name of the old capital of Yemen.

[10:27]  ⁹⁰ sn The name Diklah means “date-palm.”

[10:28]  ⁹¹ sn Obal was a name used for several localities in Yemen.

[10:28]  ⁹² sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”

[10:28]  ⁹³ sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.

[10:29]  ⁹⁴ sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

[10:29]  ⁹⁵ sn Havilah is listed with Ham in v. 7.

[10:30]  ⁹⁶ tn Heb “as you go.”

[10:32]  ⁹⁷ tn Or “separated.”

[10:8]  ⁹⁸ tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

[16:28]  ⁹⁹ tn Heb “in this.”

[16:28]  ¹⁰⁰ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[16:29]  ¹⁰¹ tn Heb “if like the death of every man they die.”

[16:29]  ¹⁰² tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[16:30]  ¹⁰³ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ¹⁰⁴ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ¹⁰⁵ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ¹⁰⁶ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[16:31]  ¹⁰⁷ tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”

[16:31]  ¹⁰⁸ tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.

[16:34]  ¹⁰⁹ tn Heb “all Israel.”

[16:34]  ¹¹⁰ tn Heb “voice.”

[16:34]  ¹¹¹ tn Heb “lest.”

[16:35]  ¹¹² tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[16:1]  ¹¹³ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ¹¹⁴ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ¹¹⁵ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[22:28]  ¹¹⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹¹⁷ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ¹¹⁸ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹¹⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ¹²⁰ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:2]  ¹²¹ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹²² tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹²³ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹²⁴ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹²⁵ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹²⁶ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:9]  ¹²⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ¹²⁸ tn Grk “And as.” 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.

[1:10]  ¹²⁹ tn Grk “behold.”

[1:11]  ¹³⁰ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹³¹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹³³ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹³⁴ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹³⁵ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ¹³⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ¹³⁷ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ¹³⁸ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ¹³⁹ tn The words “were there” are not in the Greek text, but are implied.

[2:23]  ¹⁴⁰ tn Or “you killed.”

[2:23]  ¹⁴¹ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ¹⁴² tn Grk “Whom God raised up.”

[2:24]  ¹⁴³ tn Or “having freed.”

[2:24]  ¹⁴⁴ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹⁴⁵ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹⁴⁶ tn Or “always before me.”

[21:30]  ¹⁴⁷ tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ¹⁴⁸ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[26:2]  ¹⁴⁹ tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from ָחנַן (khanan); it means “without cause; gratuitous.”

[26:2]  sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.

[26:2]  ¹⁵⁰ tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, lo’ tavo’). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.

[16:17]  ¹⁵¹ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.

[16:18]  ¹⁵² tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

[9:49]  ¹⁵³ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁵⁴ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁵⁵ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:51]  ¹⁵⁶ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ¹⁵⁷ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹⁵⁸ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁶⁰ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ¹⁶² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁶³ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁶⁴ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁶⁵ tn Or “to prepare (things) for him.”

[9:53]  ¹⁶⁶ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁶⁷ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁶⁸ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[9:54]  ¹⁶⁹ tn Or “destroy.”

[9:54]  ¹⁷⁰ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ¹⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁷² tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[4:28]  ¹⁷³ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ¹⁷⁴ tn Or “purpose,” “will.”

[4:28]  ¹⁷⁵ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ¹⁷⁶ tn Or “Lord, take notice of.”

[4:29]  ¹⁷⁷ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁷⁸ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁷⁹ tn Grk “word.”

[4:29]  ¹⁸⁰ tn Or “with all boldness.”

[4:30]  ¹⁸¹ tn The miraculous nature of these signs is implied in the context.

[5:2]  ¹⁸² tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ¹⁸³ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹⁸⁴ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁸⁵ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ¹⁸⁶ tn Grk “Remaining to you.”

[5:4]  ¹⁸⁷ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁸⁸ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁸⁹ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁹⁰ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ¹⁹¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ¹⁹² tn Or “arose.”

[5:6]  ¹⁹³ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ¹⁹⁴ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ¹⁹⁵ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ¹⁹⁶ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ¹⁹⁷ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ¹⁹⁸ tn Grk “so much,” “as much as this.”

[5:8]  ¹⁹⁹ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ²⁰⁰ tn Grk “And at once.” 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.

[5:11]  ²⁰¹ tn Grk “And great.” 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.

[5:11]  ²⁰² tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ²⁰³ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[13:3]  ²⁰⁴ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ²⁰⁵ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ²⁰⁶ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ²⁰⁷ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ²⁰⁸ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ²⁰⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ²¹⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ²¹¹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²¹² sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ²¹³ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²¹⁴ sn See the note on synagogue in 6:9.

[13:5]  ²¹⁵ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²¹⁶ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ²¹⁷ tn Or “had passed through,” “had traveled through.”

[13:6]  ²¹⁸ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²¹⁹ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ²²⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²²¹ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²²² tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ²²³ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ²²⁴ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ²²⁵ sn A parenthetical note by the author.

[13:8]  ²²⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ²²⁷ sn A parenthetical note by the author.

[13:9]  ²²⁸ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²²⁹ tn Or “gazed intently.”

[13:10]  ²³⁰ tn Or “unscrupulousness.”

[13:10]  ²³¹ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ²³² tn Grk “And now.” 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.

[13:11]  ²³³ tn Grk “upon,” but in a negative sense.

[13:11]  ²³⁴ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ²³⁵ tn Grk “fell on.”

[13:11]  ²³⁶ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ²³⁷ sn See the note on proconsul in v. 8.

[13:12]  ²³⁸ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ²³⁹ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ²⁴⁰ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[19:11]  ²⁴¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ²⁴² tn Or “skin” (the outer surface of the body).

[19:12]  ²⁴³ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²⁴⁴ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ²⁴⁵ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²⁴⁶ tn Grk “to name the name.”

[19:13]  ²⁴⁷ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²⁴⁸ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ²⁴⁹ tn Grk “a certain Sceva.”

[19:14]  ²⁵⁰ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ²⁵¹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²⁵² tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ²⁵³ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ²⁵⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ²⁵⁵ tn Grk “in whom the evil spirit was.”

[19:16]  ²⁵⁶ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ²⁵⁷ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ²⁵⁸ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ²⁵⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ²⁶⁰ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²⁶¹ tn Or “exalted.”

[19:1]  ²⁶² tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ²⁶³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ²⁶⁴ tn Or “interior.”

[19:1]  ²⁶⁵ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁶⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²⁶⁷ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²⁶⁸ tn The word “there” is not in the Greek text but is implied.

[1:4]  ²⁶⁹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ²⁷⁰ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁷¹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁷² tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:1]  ²⁷³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁷⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:4]  ²⁷⁷ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ²⁷⁸ tn Grk “and distributions of the Holy Spirit.”