Pengkhotbah 2:24-26

Enjoy Work and its Benefits

2:24 There is nothing better for ¹  people ²  than ³  to eat and drink,

and to find enjoyment ⁴  in their ⁵  work.

I also perceived that this ability to find enjoyment ⁶  comes from God. ⁷ 

2:25 For no one ⁸  can eat and drink ⁹ 

or experience joy ¹⁰  apart from him. ¹¹ 

2:26 For to the one who pleases him, ¹²  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ¹³  wealth ¹⁴  –

only to give ¹⁵  it ¹⁶  to the one who pleases God.

This ¹⁷  task of the wicked ¹⁸  is futile – like chasing the wind!

Pengkhotbah 3:12-13

Enjoy Life in the Present

3:12 I have concluded ¹⁹  that there is nothing better for people ²⁰ 

than ²¹  to be happy and to enjoy

themselves ²²  as long as they live,

3:13 and also that everyone should eat and drink, and find enjoyment in all his toil,

for these things ²³  are a gift from God.

Pengkhotbah 5:18

Enjoy the Fruit of Your Labor

5:18 I have seen personally what is the only beneficial and appropriate course of action for people: ²⁴ 

to eat and drink, ²⁵  and find enjoyment in all their ²⁶  hard work ²⁷  on earth ²⁸ 

during the few days of their life which God has given them,

for this is their reward. ²⁹ 

Pengkhotbah 8:15

Enjoy Life In Spite of Its Injustices

8:15 So I recommend the enjoyment of life, ³⁰ 

for there is nothing better on earth ³¹  for a person to do ³²  except ³³  to eat, drink, and enjoy ³⁴  life. ³⁵ 

So ³⁶  joy ³⁷  will accompany him in his toil

during the days of his life which God gives him on earth. ³⁸ 

Pengkhotbah 10:19

10:19 Feasts ³⁹  are made ⁴⁰  for laughter,

and wine makes life merry, ⁴¹ 

but money is the answer ⁴²  for everything.

Ulangan 12:7

12:7 Both you and your families ⁴³  must feast there before the Lord your God and rejoice in all the output of your labor with which he ⁴⁴  has blessed you.

Ulangan 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ⁴⁵  (since they have no allotment or inheritance with you). ⁴⁶ 

Ulangan 16:14-15

16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. ⁴⁷  16:15 You are to celebrate the festival seven days before the Lord your God in the place he ⁴⁸  chooses, for he ⁴⁹  will bless you in all your productivity and in whatever you do; ⁵⁰  so you will indeed rejoice!

Ulangan 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ⁵¹  and keep the Passover to the Lord your God, for in that month ⁵²  he ⁵³  brought you out of Egypt by night.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁵⁴  him.

Saul Begins to Persecute the Church

Now on that day a great ⁵⁵  persecution began ⁵⁶  against the church in Jerusalem, ⁵⁷  and all ⁵⁸  except the apostles were forced to scatter throughout the regions ⁵⁹  of Judea and Samaria.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁶⁰  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶¹  persecution began ⁶²  against the church in Jerusalem, ⁶³  and all ⁶⁴  except the apostles were forced to scatter throughout the regions ⁶⁵  of Judea and Samaria.

Kisah Para Rasul 16:1-3

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁶⁶  and to Lystra. ⁶⁷  A disciple ⁶⁸  named Timothy was there, the son of a Jewish woman who was a believer, ⁶⁹  but whose father was a Greek. ⁷⁰  16:2 The brothers in Lystra ⁷¹  and Iconium ⁷²  spoke well ⁷³  of him. ⁷⁴  16:3 Paul wanted Timothy ⁷⁵  to accompany him, and he took ⁷⁶  him and circumcised ⁷⁷  him because of the Jews who were in those places, ⁷⁸  for they all knew that his father was Greek. ⁷⁹ 

Kisah Para Rasul 1:21-23

1:21 Thus one of the men ⁸⁰  who have accompanied us during all the time the Lord Jesus associated with ⁸¹  us, 1:22 beginning from his baptism by John until the day he ⁸²  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁸³  proposed two candidates: ⁸⁴  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ⁸⁵  after he had given orders ⁸⁶  by ⁸⁷  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:23

1:23 So they ⁸⁸  proposed two candidates: ⁸⁹  Joseph called Barsabbas (also called Justus) and Matthias.

Nehemia 8:10-12

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ⁹⁰  Do not grieve, for the joy of the LORD is your strength.”

8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food ⁹¹  with others ⁹²  and to enjoy tremendous joy, ⁹³  for they had gained insight in the matters that had been made known to them.

[2:24]  ¹ tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.

[2:24]  ² tn Heb “man.”

[2:24]  ³ tc The MT reads שֶׁיֹּאכַל (sheyyo’khal, “that he should eat”; Qal imperfect 3rd person masculine singular from אָכַל, ’akhal, “to eat,” with relative pronoun שֶׁ, she, “that”). However, the variant textual tradition of מִשֶּׁיֹּאכַל (misheyyo’khal, “than he should eat” (comparative preposition מִן, min, “than” + Qal imperfect 3rd person masculine singular from אָכַל “to eat”) is reflected in the LXX, Coptic, Syriac, Aramaic Targum, Old Latin, and Jerome. The textual error, an example of haplography, arose from a single writing of מ (mem) from בָּאָדָם מִשֶּׁיֹּאכַל (ba’adam misheyyo’khal). The same idiom appears in the expanded form אִם…כִּי followed by טוֹב…אֵין (’en tov … ki ’im, “there is nothing better for man than …”) in Eccl 3:12; 8:15.

[2:24]  ⁴ tn Heb “to cause his soul to see good.” The idiom רָאָה טוֹב (ra’ah tov, “to see good”) is a metonymy of association, meaning “to find enjoyment” (e.g., 3:13; 5:17; 6:6). In 3:12-13 and 5:17-18 it is in collocation and/or parallelism with בְּ (bet) + שָׂמַח (samakh, “to rejoice in,” or “to find satisfaction or pleasure in” something). Here, it is used in collocation with חוּשׁ (khush, “to enjoy”). The term נַפְשׁוֹ (nafsho, “his soul”) is a metonymy of part (i.e., soul) for the whole (i.e., whole person), e.g., Num 23:10; Judg 16:30; Pss 16:10; 35:13; 103:1 (see E. W. Bullinger, Figures of Speech, 640-41).

[2:24]  ⁵ tn Heb “his.”

[2:24]  ⁶ tn The phrase “ability to find enjoyment” is not in the Hebrew text, but is supplied in the translation for clarity.

[2:24]  ⁷ tn Heb “is from the hand of God.”

[2:24]  sn The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or anthropopatheia (depicting God performing human-like actions). The “hand of God” is a figure often used to portray God’s sovereign providence and benevolence (see E. W. Bullinger, Figures of Speech, 878). The phrase “the hand of God” is often used to connote the favor or grace of God (2 Chr 30:12; Ezra 7:9; 8:18; Neh 2:8, 18; see BDB 390 s.v. יָד 1.e.2).

[2:25]  ⁸ tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51).

[2:25]  ⁹ tn The phrase “and drink” is not in the Hebrew text, but is supplied in the translation for stylistic harmonization with v. 24.

[2:25]  ¹⁰ tn The verb II חוּשׁ (khush, “to enjoy”) is a hapax legomenon which BDB defines as “to feel; to enjoy [with the senses]” on the basis of the context, and the cognates: Arabic “to feel; to perceive [by senses]”; Aramaic חושׁ “to feel pain,” and New Hebrew חושׁ “to feel pain” (BDB 301 s.v. II חֹוּשׁ). HALOT relates the Hebrew root to Akkadian havavu “to be delighted with” (HALOT 300 s.v. II חושׁ 1). The Vulgate renders this term as “to enjoy.” The Greek versions (LXX, Theodotion) and the Syriac Peshitta, however, did not understand this hapax; they rendered it as “to drink,” making some sense of the line by filling out the parallelism “to eat [and drink]” (e.g., Eccl 8:15).

[2:25]  ¹¹ tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsa^a 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11; but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).

[2:26]  ¹² tn Heb “for to a man who is good before him.”

[2:26]  ¹³ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ¹⁴ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ¹⁵ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ¹⁶ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ¹⁷ tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ¹⁸ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:12]  ¹⁹ tn Heb “I know.”

[3:12]  ²⁰ tn Heb “for them”; the referent (people, i.e., mankind) has been specified in the translation for clarity.

[3:12]  ²¹ tn Qoheleth uses the exceptive particle אִם…כִּי (ki…’im, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2).

[3:12]  ²² tn Heb “to do good.” The phrase לַעֲשׂוֹת טוֹב (la’asot tov) functions idiomatically for “to experience [or see] happiness [or joy].” The verb עָשַׂה (’asah) probably denotes “to acquire; to obtain” (BDB 795 s.v. עָשַׂה II.7), and טוֹב (tov) means “good; pleasure; happiness,” e.g., Eccl 2:24; 3:13; 5:17 (BDB 375 s.v. טוֹב 1).

[3:13]  ²³ tn Heb “for it.” The referent of the 3rd person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.

[5:18]  ²⁴ tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:18]  ²⁵ sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13).

[5:18]  ²⁶ tn Heb “his,” and three times later in the verse.

[5:18]  ²⁷ tn Heb “the toil which one toils.”

[5:18]  ²⁸ tn Heb “under the sun.”

[5:18]  ²⁹ tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9).

[8:15]  ³⁰ tn Heb “the enjoyment.” The phrase “of life” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[8:15]  ³¹ tn Heb “under the sun.”

[8:15]  ³² tn The phrase “to do” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:15]  ³³ tn The construction אִם…כִּי (ki…’im) is used as a particle of exception to limit the preceding clause (“except; nothing but”). See, e.g., Gen 28:17; 39:9; Lev 21:2; Num 14:30; Deut 10:12; 1 Sam 30:22; 2 Kgs 4:2; 5:15; 2 Chr 21:17; Esth 2:15; 5:12; Eccl 3:12; Isa 42:19; Dan 10:21; Mic 6:8 (cf. HALOT 471 s.v. אִם כִּי B.2; BDB 474 s.v. אִם כִּי 2.a).

[8:15]  ³⁴ sn Except to eat, drink, and enjoy life. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should – at the very least – enjoy each day to its fullest as a gift from God. D. R. Glenn (“Ecclesiastes,” BKCOT, 997) notes, “Each day’s joys should be received as gifts from God’s hands and be savored as God permits (3:13; 5:19).”

[8:15]  ³⁵ tn The term “life” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[8:15]  ³⁶ tn The vav introduces a logical conclusion.

[8:15]  ³⁷ tn Heb “it”; the referent (enjoyment of life) has been specified in the translation for clarity.

[8:15]  ³⁸ tn Heb “under the sun.”

[10:19]  ³⁹ tn Heb “bread.” The term לֶחֶם (lekhem) is used literally of “bread” and figuratively (i.e., by metonymy) for a “feast” (BDB 536–37 s.v. לֶחֶם). BDB suggests that עֹשִׂיה לֶחֶם (’osih lekhem) in Eccl 10:19 means “make a feast” (BDB 537 s.v. לֶחֶם 1.a). This obscure line has occasioned numerous proposals: “a feast is made for laughter” (KJV, ASV, NIV); “feasts are made for laughter” (NRSV); “men feast for merrymaking” (Moffatt); “men prepare a meal for enjoyment” (NASB); “the table has its pleasures” (NEB); “they [i.e., rulers of v. 16] make a banquet for revelry” (NJPS); “people prepare a banquet for enjoyment” (MLB); “for laughter they make bread and wine, that the living may feast” (Douay); “bread is made for laughter” (RSV); “bread [and oil] call forth merriment” (NAB).

[10:19]  ⁴⁰ tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: “Bread [feasts] are made….”

[10:19]  ⁴¹ tn Heb “and wine gladdens life.”

[10:19]  ⁴² tn Or “and [they think that] money is the answer for everything.”

[12:7]  ⁴³ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ⁴⁴ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:12]  ⁴⁵ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁴⁶ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[16:14]  ⁴⁷ tn Heb “in your gates.”

[16:15]  ⁴⁸ tn Heb “the Lord.” See note on “he” in 16:1.

[16:15]  ⁴⁹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:15]  ⁵⁰ tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

[16:1]  ⁵¹ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ⁵² tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ⁵³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[8:1]  ⁵⁴ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁵⁵ tn Or “severe.”

[8:1]  ⁵⁶ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁵⁸ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁵⁹ tn Or “countryside.”

[8:1]  ⁶⁰ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁶¹ tn Or “severe.”

[8:1]  ⁶² tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶⁴ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁶⁵ tn Or “countryside.”

[16:1]  ⁶⁶ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁶⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁶⁸ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁶⁹ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁷⁰ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ⁷¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁷² sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁷³ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁷⁴ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ⁷⁵ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁷⁶ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁷⁷ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁷⁸ tn Or “who lived in the area.”

[16:3]  ⁷⁹ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[1:21]  ⁸⁰ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁸¹ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁸² tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁸³ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁸⁴ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:2]  ⁸⁵ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁸⁶ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁸⁷ tn Or “through.”

[1:23]  ⁸⁸ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁸⁹ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[8:10]  ⁹⁰ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[8:12]  ⁹¹ tn Heb “to send portions.”

[8:12]  ⁹² tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.

[8:12]  ⁹³ tn Heb “to make great joy.”