Yeremia 37:3

The Lord Responds to Zedekiah’s Hope for Help

37:3 King Zedekiah sent ¹  Jehucal ²  son of Shelemiah and the priest Zephaniah ³  son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.”

Yeremia 37:7

37:7 “The Lord God of Israel says, ‘Give a message to the king of Judah who sent you to ask me to help him. ⁴  Tell him, “The army of Pharaoh that was on its way to help you will go back home to Egypt. ⁵ 

Yeremia 38:14-27

Jeremiah Responds to Zedekiah’s Request for Secret Advice

38:14 Some time later ⁶  Zedekiah sent and had Jeremiah brought to him at the third entrance ⁷  of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” ⁸  38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. ⁹  If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, ¹⁰  “As surely as the Lord lives who has given us life and breath, ¹¹  I promise you this: I will not kill you or hand you over to those men who want to kill you.” ¹² 

38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, ¹³  says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared ¹⁴  and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians ¹⁵  and they will burn it down. You yourself will not escape from them.’” ¹⁶  38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. ¹⁷  The Babylonians might hand me over to them and they will torture me.” ¹⁸  38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. ¹⁹  Then all will go well with you and your life will be spared. ²⁰  38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, ²¹ 

‘Your trusted friends misled you;

they have gotten the best of you.

Now that your feet are stuck in the mud,

they have turned their backs on you.’ ²² 

38:23 “All your wives and your children will be turned over to the Babylonians. ²³  You yourself will not escape from them but will be captured by the ²⁴  king of Babylon. This city will be burned down.” ²⁵ 

38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. ²⁶  If you do, you will die. ²⁷  38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. ²⁸  Do not hide anything from us. If you do, we will kill you.’ ²⁹  38:26 If they do this, tell ³⁰  them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” ³¹  38:27 All the officials did indeed come and question Jeremiah. ³²  He told them exactly what the king had instructed him to say. ³³  They stopped questioning him any further because no one had actually heard their conversation. ³⁴ 

Yeremia 42:4-6

42:4 The prophet Jeremiah answered them, “Agreed! ³⁵  I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. ³⁶  I will not keep anything back from you.” 42:5 They answered Jeremiah, “May the Lord be a true and faithful witness against us if we do not do just as ³⁷  the Lord sends you to tell us to do. 42:6 We will obey what the Lord our God to whom we are sending you tells us to do. It does not matter whether we like what he tells us or not. We will obey what he tells us to do so that things will go well for us.” ³⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ³⁹  a slave ⁴⁰  of Jesus Christ and brother of James, ⁴¹  to those who are called, wrapped in the love of ⁴²  God the Father and kept for ⁴³  Jesus Christ.

Yudas 1:1

Salutation

1:1 From Jude, ⁴⁴  a slave ⁴⁵  of Jesus Christ and brother of James, ⁴⁶  to those who are called, wrapped in the love of ⁴⁷  God the Father and kept for ⁴⁸  Jesus Christ.

1 Samuel 10:22

10:22 So they inquired again of the Lord, “Has the man arrived here yet?” The Lord said, “He has hidden himself among the equipment.” ⁴⁹ 

1 Samuel 28:6

28:6 So Saul inquired of the Lord, but the Lord did not answer him – not by dreams nor by Urim ⁵⁰  nor by the prophets.

1 Samuel 28:15

28:15 Samuel said to Saul, “Why have you disturbed me by bringing me up?” Saul replied, “I am terribly troubled! The Philistines are fighting against me and God has turned away from me. He does not answer me – not by the prophets nor by dreams. So I have called on you to tell me what I should do.”

1 Samuel 28:1

The Witch of Endor

28:1 In those days the Philistines gathered their troops ⁵¹  for war in order to fight Israel. Achish said to David, “You should fully understand that you and your men must go with me into the battle.” ⁵² 

Kisah Para Rasul 14:2-3

14:2 But the Jews who refused to believe ⁵³  stirred up the Gentiles and poisoned their minds ⁵⁴  against the brothers. 14:3 So they stayed there ⁵⁵  for a considerable time, speaking out courageously for the Lord, who testified ⁵⁶  to the message ⁵⁷  of his grace, granting miraculous signs ⁵⁸  and wonders to be performed through their hands.

Kisah Para Rasul 22:3-8

22:3 “I am a Jew, ⁵⁹  born in Tarsus in Cilicia, but brought up ⁶⁰  in this city, educated with strictness ⁶¹  under ⁶²  Gamaliel ⁶³  according to the law of our ancestors, ⁶⁴  and was ⁶⁵  zealous ⁶⁶  for God just as all of you are today. 22:4 I ⁶⁷  persecuted this Way ⁶⁸  even to the point of death, ⁶⁹  tying up ⁷⁰  both men and women and putting ⁷¹  them in prison, 22:5 as both the high priest and the whole council of elders ⁷²  can testify about me. From them ⁷³  I also received ⁷⁴  letters to the brothers in Damascus, and I was on my way ⁷⁵  to make arrests there and bring ⁷⁶  the prisoners ⁷⁷  to Jerusalem ⁷⁸  to be punished. 22:6 As ⁷⁹  I was en route and near Damascus, ⁸⁰  about noon a very bright ⁸¹  light from heaven ⁸²  suddenly flashed ⁸³  around me. 22:7 Then I ⁸⁴  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 22:2

22:2 (When they heard ⁸⁵  that he was addressing ⁸⁶  them in Aramaic, ⁸⁷  they became even ⁸⁸  quieter.) ⁸⁹  Then ⁹⁰  Paul said,

Kisah Para Rasul 1:3

1:3 To the same apostles ⁹¹  also, after his suffering, ⁹²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ⁹³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 3:11-14

Peter Addresses the Crowd

3:11 While the man ⁹⁴  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ⁹⁵  called Solomon’s Portico. ⁹⁶  3:12 When Peter saw this, he declared to the people, “Men of Israel, ⁹⁷  why are you amazed at this? Why ⁹⁸  do you stare at us as if we had made this man ⁹⁹  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹⁰⁰  the God of our forefathers, ¹⁰¹  has glorified ¹⁰²  his servant ¹⁰³  Jesus, whom you handed over and rejected ¹⁰⁴  in the presence of Pilate after he had decided ¹⁰⁵  to release him. 3:14 But you rejected ¹⁰⁶  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 22:13-14

22:13 came ¹⁰⁷  to me and stood beside me ¹⁰⁸  and said to me, ‘Brother Saul, regain your sight!’ ¹⁰⁹  And at that very moment ¹¹⁰  I looked up and saw him. ¹¹¹  22:14 Then he said, ‘The God of our ancestors ¹¹²  has already chosen ¹¹³  you to know his will, to see ¹¹⁴  the Righteous One, ¹¹⁵  and to hear a command ¹¹⁶  from his mouth,

Yehezkiel 14:3-7

14:3 “Son of man, these men have erected their idols in their hearts and placed the obstacle leading to their iniquity ¹¹⁷  right before their faces. Should I really allow them to seek ¹¹⁸  me? 14:4 Therefore speak to them and say to them, ‘This is what the sovereign Lord says: When any one from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry. ¹¹⁹  14:5 I will do this in order to capture the hearts of the house of Israel, who have alienated themselves from me on account of all their idols.’

14:6 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: Return! Turn from your idols, and turn your faces away from your abominations. 14:7 For when anyone from the house of Israel, or the foreigner who lives in Israel, separates himself from me and erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet to seek something from me, I the Lord am determined to answer him personally.

Yehezkiel 20:1-3

Israel’s Rebellion

20:1 In the seventh year, in the fifth month, on the tenth of the month, ¹²⁰  some of the elders ¹²¹  of Israel came to seek ¹²²  the Lord, and they sat down in front of me. 20:2 The word of the Lord came to me: 20:3 “Son of man, speak to the elders of Israel, and tell them: ‘This is what the sovereign Lord says: Are you coming to seek me? As surely as I live, I will not allow you to seek me, ¹²³  declares the sovereign Lord.’

[37:3]  ¹ sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).

[37:3]  ² sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).

[37:3]  ³ sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.

[37:7]  ⁴ tn Or “to ask me what will happen.” The dominant usage of the verb דָּרַשׁ (darash) is to “inquire” in the sense of gaining information about what will happen (cf., e.g., 1 Kgs 14:5; 2 Kgs 8:8; 22:7-8) but it is also used in the sense of “seeking help” from (cf., e.g., Isa 31:1; 2 Chr 16:12; 20:3). The latter nuance appears appropriate in Jer 20:2 where Zedekiah is hoping for some miraculous intervention. That nuance also appears appropriate here where Zedekiah has sent messengers to ask Jeremiah to intercede on their behalf. However, it is also possible that the intent of both verbs is to find out from God whether the Egyptian mission will succeed and more permanent relief from the siege will be had.

[37:7]  ⁵ tn Heb “will go back to its land, Egypt.”

[38:14]  ⁶ tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.

[38:14]  ⁷ sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.

[38:14]  ⁸ tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.

[38:15]  ⁹ tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).

[38:16]  ¹⁰ tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”

[38:16]  ¹¹ tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).

[38:16]  ¹² tn Heb “who are seeking your life.”

[38:17]  ¹³ tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.

[38:17]  ¹⁴ tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.

[38:18]  ¹⁵ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:18]  ¹⁶ tn Heb “will not escape from their hand.”

[38:18]  sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).

[38:19]  ¹⁷ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:19]  ¹⁸ tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.

[38:20]  ¹⁹ tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.

[38:20]  ²⁰ tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

[38:22]  ²¹ tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.

[38:22]  ²² tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).

[38:22]  sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589 b.c. and withhold tribute from Nebuchadnezzar. This led to the downfall of the city which is depicted in Jeremiah’s vision from the standpoint of its effects on the king himself and his family.

[38:23]  ²³ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:23]  ²⁴ tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.

[38:23]  ²⁵ tc This translation follows the reading of the Greek version and a few Hebrew mss. The majority of the Hebrew mss read “and you will burn down this city.” This reading is accepted by the majority of modern commentaries and English versions. Few of the commentaries, however, bother to explain the fact that the particle אֶת (’et), which normally marks the accusative object, is functioning here as the subject. For this point of grammar see BDB 85 s.v. I אֵת 1.b. Or this may be another case where אֵת introduces a new subject (see BDB 85 s.v. אֵת 3.α and see usage in 27:8; 36:22).

[38:24]  ²⁶ tn Heb “about these words.”

[38:24]  ²⁷ tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.

[38:24]  sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).

[38:25]  ²⁸ tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.

[38:25]  ²⁹ tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.

[38:26]  ³⁰ tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.

[38:26]  ³¹ tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).

[38:26]  sn See Jer 37:15-16, 20.

[38:27]  ³² tn Heb “All the officials came to Jeremiah and questioned him.”

[38:27]  ³³ tn Heb “And he reported to them according to all these words which the king had commanded.”

[38:27]  ³⁴ tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”

[42:4]  ³⁵ tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.

[42:4]  ³⁶ tn Heb “all the word which the Lord will answer you.

[42:5]  ³⁷ tn Heb “do according to all the word which.”

[42:6]  ³⁸ tn Heb “Whether good or whether evil we will hearken to the voice of the Lord our God to whom we are sending you in order that it may go well for us because/when we hearken to the voice of the Lord our God.” The phrase “whether good or whether evil” is an abbreviated form of the idiomatic expressions “to be good in the eyes of” = “to be pleasing to” (BDB 374 s.v. טוֹב 2.f and see 1 Kgs 21:2) and “to be bad in the eyes of” = “to be displeasing to” (BDB 948 s.v. רַע 3 and see Num 22:34). The longer Hebrew sentence has been broken down and restructured to better conform with contemporary English style.

[1:1]  ³⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁰ tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  ⁴¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁴² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁴³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ⁴⁴ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁵ tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  ⁴⁶ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁴⁷ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁴⁸ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[10:22]  ⁴⁹ tn Or “baggage” (so many English versions); KJV “stuff”; TEV “supplies.”

[28:6]  ⁵⁰ sn See the note at 1 Sam 14:41.

[28:1]  ⁵¹ tn Heb “their camps.”

[28:1]  ⁵² tc The translation follows the LXX (εἰς πόλεμον, eis polemon) and a Qumran ms מלחמה במלחמה ([m]lkhmh) bammilkhamah (“in the battle”) rather than the MT’s בַמַּחֲנֶה (bammakhaneh, “in the camp”; cf. NASB). While the MT reading is not impossible here, and although admittedly it is the harder reading, the variant fits the context better. The MT can be explained as a scribal error caused in part by the earlier occurrence of “camp” in this verse.

[14:2]  ⁵³ tn Or “who would not believe.”

[14:2]  ⁵⁴ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ⁵⁵ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁵⁶ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁵⁷ tn Grk “word.”

[14:3]  ⁵⁸ tn Here the context indicates the miraculous nature of the signs mentioned.

[22:3]  ⁵⁹ tn Grk “a Jewish man.”

[22:3]  ⁶⁰ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁶¹ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ⁶² tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁶³ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ⁶⁴ tn Or “our forefathers.”

[22:3]  ⁶⁵ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ⁶⁶ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ⁶⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ⁶⁸ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ⁶⁹ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ⁷⁰ tn Grk “binding.” See Acts 8:3.

[22:4]  ⁷¹ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ⁷² tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ⁷³ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ⁷⁴ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ⁷⁵ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ⁷⁶ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ⁷⁷ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ⁷⁸ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:6]  ⁷⁹ tn Grk “It happened that as.” 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.

[22:6]  ⁸⁰ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ⁸¹ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁸² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁸³ tn Or “shone.”

[22:7]  ⁸⁴ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:2]  ⁸⁵ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁸⁶ 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]  ⁸⁷ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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.

[1:3]  ⁹¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ⁹² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ⁹³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[3:11]  ⁹⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ⁹⁵ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ⁹⁶ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ⁹⁷ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ⁹⁸ tn Grk “or why.”

[3:12]  ⁹⁹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ¹⁰⁰ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹⁰¹ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹⁰² sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁰³ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁰⁴ tn Or “denied,” “disowned.”

[3:13]  ¹⁰⁵ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ¹⁰⁶ tn Or “denied,” “disowned.”

[22:13]  ¹⁰⁷ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁰⁸ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁰⁹ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹¹⁰ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹¹¹ tn Grk “I looked up to him.”

[22:14]  ¹¹² tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹¹³ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹¹⁴ tn Grk “and to see.” 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.

[22:14]  ¹¹⁵ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹¹⁶ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[14:3]  ¹¹⁷ tn Heb “the stumbling block of their iniquity.” This phrase is unique to the prophet Ezekiel.

[14:3]  ¹¹⁸ tn Or “I will not reveal myself to them.” The Hebrew word is used in a technical sense here of seeking an oracle from a prophet (2 Kgs 1:16; 3:11; 8:8).

[14:4]  ¹¹⁹ tn Heb “in accordance with the multitude of his idols.”

[20:1]  ¹²⁰ sn The date would be August 14th, 591 b.c. The seventh year is the seventh year of Jehoiachin’s exile.

[20:1]  ¹²¹ tn Heb “men from the elders.”

[20:1]  ¹²² tn See the note at 14:3.

[20:3]  ¹²³ tn Or “I will not reveal myself to you.”