Amsal 1:24-31

1:24 However, ¹  because ²  I called but you refused to listen, ³ 

because ⁴  I stretched out my hand ⁵  but no one paid attention,

1:25 because ⁶  you neglected ⁷  all my advice,

and did not comply ⁸  with my rebuke,

1:26 so ⁹  I myself will laugh ¹⁰  when disaster strikes you, ¹¹ 

I will mock when what you dread ¹²  comes,

1:27 when what you dread ¹³  comes like a whirlwind, ¹⁴ 

and disaster strikes you ¹⁵  like a devastating storm, ¹⁶ 

when distressing trouble ¹⁷  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ¹⁸  me, but they will not find me.

1:29 Because ¹⁹  they hated moral knowledge, ²⁰ 

and did not choose to fear the Lord, ²¹ 

1:30 they did not comply with my advice,

they spurned ²²  all my rebuke.

1:31 Therefore ²³  they will eat from the fruit ²⁴  of their way, ²⁵ 

and they will be stuffed full ²⁶  of their own counsel.

Amsal 1:1

Introduction to the Book

1:1 The Proverbs ²⁷  of ²⁸  Solomon ²⁹  son of David, ³⁰  king of Israel: ³¹ 

1 Samuel 2:25

2:25 If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the Lord, who then will intercede for him?” But Eli’s sons ³²  would not listen to their father, for the Lord had decided ³³  to kill them.

1 Samuel 2:34

2:34 This will be a confirming sign for you that will be fulfilled through your two sons, ³⁴  Hophni and Phinehas: in a single day they both will die!

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ³⁵ 

“My heart rejoices in the Lord;

my horn ³⁶  is exalted high because of the Lord.

I loudly denounce ³⁷  my enemies,

for I am happy that you delivered me. ³⁸ 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ³⁹  Amphipolis ⁴⁰  and Apollonia, ⁴¹  they came to Thessalonica, ⁴²  where there was a Jewish synagogue. ⁴³ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁴⁴  many more days in Corinth, ⁴⁵  said farewell to ⁴⁶  the brothers and sailed away to Syria accompanied by ⁴⁷  Priscilla and Aquila. ⁴⁸  He ⁴⁹  had his hair cut off ⁵⁰  at Cenchrea ⁵¹  because he had made a vow. ⁵² 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁵³  them and saying farewell, ⁵⁴  he left to go to Macedonia. ⁵⁵ 

Kisah Para Rasul 21:20-23

21:20 When they heard this, they praised ⁵⁶  God. Then they said to him, “You see, brother, how many thousands of Jews ⁵⁷  there are who have believed, and they are all ardent observers ⁵⁸  of the law. ⁵⁹  21:21 They have been informed about you – that you teach all the Jews now living ⁶⁰  among the Gentiles to abandon ⁶¹  Moses, telling them not to circumcise their children ⁶²  or live ⁶³  according to our customs. 21:22 What then should we do? They will no doubt ⁶⁴  hear that you have come. 21:23 So do what ⁶⁵  we tell you: We have four men ⁶⁶  who have taken ⁶⁷  a vow; ⁶⁸ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ⁶⁹  we ⁷⁰  tore ourselves away ⁷¹  from them, we put out to sea, ⁷²  and sailing a straight course, ⁷³  we came to Cos, ⁷⁴  on the next day to Rhodes, ⁷⁵  and from there to Patara. ⁷⁶ 

Kisah Para Rasul 22:20-23

22:20 And when the blood of your witness ⁷⁷  Stephen was shed, ⁷⁸  I myself was standing nearby, approving, ⁷⁹  and guarding the cloaks ⁸⁰  of those who were killing him.’ ⁸¹  22:21 Then ⁸²  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁸³  was listening to him until he said this. ⁸⁴  Then ⁸⁵  they raised their voices and shouted, ⁸⁶  “Away with this man ⁸⁷  from the earth! For he should not be allowed to live!” ⁸⁸  22:23 While they were screaming ⁸⁹  and throwing off their cloaks ⁹⁰  and tossing dust ⁹¹  in the air,

Kisah Para Rasul 22:28

22:28 The commanding officer ⁹²  answered, “I acquired this citizenship with a large sum of money.” ⁹³  “But I was even ⁹⁴  born a citizen,” ⁹⁵  Paul replied. ⁹⁶ 

Kisah Para Rasul 22:1-2

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁹⁷  that I now ⁹⁸  make to you.” 22:2 (When they heard ⁹⁹  that he was addressing ¹⁰⁰  them in Aramaic, ¹⁰¹  they became even ¹⁰²  quieter.) ¹⁰³  Then ¹⁰⁴  Paul said,

Kisah Para Rasul 25:16

25:16 I answered them ¹⁰⁵  that it was not the custom of the Romans to hand over anyone ¹⁰⁶  before the accused had met his accusers face to face ¹⁰⁷  and had been given ¹⁰⁸  an opportunity to make a defense against the accusation. ¹⁰⁹ 

Kisah Para Rasul 1:10

1:10 As ¹¹⁰  they were still staring into the sky while he was going, suddenly ¹¹¹  two men in white clothing stood near them

Kisah Para Rasul 1:15-17

1:15 In those days ¹¹²  Peter stood up among the believers ¹¹³  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ¹¹⁴  the scripture had to be fulfilled that the Holy Spirit foretold through ¹¹⁵  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ¹¹⁶ 

Yeremia 25:3-5

25:3 “For the last twenty-three years, from the thirteenth year that Josiah son of Amon was ruling in Judah ¹¹⁷  until now, the Lord has been speaking to me. I told you over and over again ¹¹⁸  what he said. ¹¹⁹  But you would not listen. 25:4 Over and over again ¹²⁰  the Lord has sent ¹²¹  his servants the prophets to you. But you have not listened or paid attention. ¹²²  25:5 He said through them, ¹²³  ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. ¹²⁴  If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. ¹²⁵ 

Yeremia 26:3-5

26:3 Maybe they will pay attention and each of them will stop living the evil way they do. ¹²⁶  If they do that, then I will forgo destroying them ¹²⁷  as I had intended to do because of the wicked things they have been doing. ¹²⁸  26:4 Tell them that the Lord says, ¹²⁹  ‘You must obey me! You must live according to the way I have instructed you in my laws. ¹³⁰  26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ¹³¹  But you have not paid any attention to them.

Yeremia 35:13-16

35:13 The Lord God of Israel who rules over all ¹³²  told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them, ¹³³  ‘I, the Lord, say: ¹³⁴  “You must learn a lesson from this ¹³⁵  about obeying what I say! ¹³⁶  35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. ¹³⁷  To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I ¹³⁸  have spoken to you over and over again, ¹³⁹  but you have not obeyed me! 35:15 I sent all my servants the prophets to warn you over and over again. They said, “Every one of you, stop doing the evil things you have been doing and do what is right. ¹⁴⁰  Do not pay allegiance to other gods ¹⁴¹  and worship them. Then you can continue to live in this land that I gave to you and your ancestors.” But you did not pay any attention or listen to me. 35:16 Yes, ¹⁴²  the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people ¹⁴³  have not obeyed me!

Zakharia 1:3-6

1:3 Therefore say to the people: ¹⁴⁴  The Lord who rules over all ¹⁴⁵  says, “Turn ¹⁴⁶  to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all. 1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ¹⁴⁷  Then they paid attention ¹⁴⁸  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Matius 26:21-25

26:21 And while they were eating he said, “I tell you the truth, ¹⁴⁹  one of you will betray me.” ¹⁵⁰  26:22 They ¹⁵¹  became greatly distressed ¹⁵²  and each one began to say to him, “Surely not I, Lord?” 26:23 He ¹⁵³  answered, “The one who has dipped his hand into the bowl with me ¹⁵⁴  will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then ¹⁵⁵  Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus ¹⁵⁶  replied, “You have said it yourself.”

Yohanes 6:70-71

6:70 Jesus replied, ¹⁵⁷  “Didn’t I choose you, the twelve, and yet one of you is the devil?” ¹⁵⁸  6:71 (Now he said this about Judas son of Simon Iscariot, ¹⁵⁹  for Judas, ¹⁶⁰  one of the twelve, was going to betray him.) ¹⁶¹ 

Yohanes 13:10-11

13:10 Jesus replied, ¹⁶²  “The one who has bathed needs only to wash his feet, ¹⁶³  but is completely ¹⁶⁴  clean. ¹⁶⁵  And you disciples ¹⁶⁶  are clean, but not every one of you.” 13:11 (For Jesus ¹⁶⁷  knew the one who was going to betray him. For this reason he said, “Not every one of you is ¹⁶⁸  clean.”) ¹⁶⁹ 

Yohanes 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ¹⁷⁰  ‘The one who eats my bread ¹⁷¹  has turned against me.’ ¹⁷² 

Yohanes 13:26

13:26 Jesus replied, ¹⁷³  “It is the one to whom I will give this piece of bread ¹⁷⁴  after I have dipped it in the dish.” ¹⁷⁵  Then he dipped the piece of bread in the dish ¹⁷⁶  and gave it to Judas Iscariot, Simon’s son.

Kisah Para Rasul 1:18

1:18 (Now this man Judas ¹⁷⁷  acquired a field with the reward of his unjust deed, ¹⁷⁸  and falling headfirst ¹⁷⁹  he burst open in the middle and all his intestines ¹⁸⁰  gushed out.

Kisah Para Rasul 1:25

1:25 to assume the task ¹⁸¹  of this service ¹⁸²  and apostleship from which Judas turned aside ¹⁸³  to go to his own place.” ¹⁸⁴ 

[1:24]  ¹ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ² tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ³ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ⁴ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ⁵ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ⁶ tn Heb “and.”

[1:25]  ⁷ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ⁸ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ⁹ tn The conclusion or apodosis is now introduced.

[1:26]  ¹⁰ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ¹¹ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ¹² tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ¹³ tn Heb “your dread.” See note on 1:31.

[1:27]  ¹⁴ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ¹⁵ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ¹⁶ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ¹⁷ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ¹⁸ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[1:29]  ¹⁹ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ²⁰ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ²¹ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[1:30]  ²² tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[1:31]  ²³ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ²⁴ sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

[1:31]  ²⁵ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

[1:31]  ²⁶ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

[1:1]  ²⁷ tn The Hebrew noun translated “proverb” is derived from the root מָשַׁל (mashal) which means “likeness.” The related Niphal verb means “to be like, be comparable with,” e.g., “he is like [נִמְשַׁל, nimshal] the beasts that perish” (Ps 49:12). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2-6), saying or by-word (Deut 28:37) or an oracle of future blessing (Ezek 21:1-5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.

[1:1]  ²⁸ tn The name שְׁלֹמֹה (shÿlomoh, “of Solomon”) is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17-24:34; 30:1-33; 31:1-9) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word מִשְׁלֵי (mishley, “proverbs”), as if to say the name is almost synonymous with proverbs.

[1:1]  ²⁹ sn The phrase “The Proverbs of Solomon” is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (22:17-24:22), more sayings of the wise (24:23-34), the words of Agur (Prov 30:1-33) and Lemuel (Prov 31:1-9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1-22:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not “proverbs” per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.

[1:1]  ³⁰ tn The designation “son of David” is in apposition to the name Solomon, as are the following nouns, further explaining the name.

[1:1]  ³¹ tn The phrase “the king of Israel” is in apposition to the name Solomon.

[2:25]  ³² tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.

[2:25]  ³³ tn Heb “desired.”

[2:34]  ³⁴ tn Heb “and this to you [is] the sign which will come to both of your sons.”

[2:1]  ³⁵ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ³⁶ sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ³⁷ tn Heb “my mouth opens wide against.”

[2:1]  ³⁸ tn Heb “for I rejoice in your deliverance.”

[17:1]  ³⁹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁴⁰ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁴¹ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁴² sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁴³ sn See the note on synagogue in 6:9.

[18:18]  ⁴⁴ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁴⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁴⁶ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁴⁷ tn Grk “Syria, and with him.”

[18:18]  ⁴⁸ sn See the note on Aquila in 18:2.

[18:18]  ⁴⁹ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ⁵⁰ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ⁵¹ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ⁵² sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[20:1]  ⁵³ tn Or “exhorting.”

[20:1]  ⁵⁴ tn Or “and taking leave of them.”

[20:1]  ⁵⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[21:20]  ⁵⁶ tn Or “glorified.”

[21:20]  ⁵⁷ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁵⁸ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁵⁹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ⁶⁰ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁶¹ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁶² sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁶³ tn Grk “or walk.”

[21:22]  ⁶⁴ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23]  ⁶⁵ tn Grk “do this that.”

[21:23]  ⁶⁶ tn Grk “There are four men here.”

[21:23]  ⁶⁷ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ⁶⁸ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:1]  ⁶⁹ tn Grk “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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ⁷⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ⁷¹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ⁷² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ⁷³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ⁷⁴ sn Cos was an island in the Aegean Sea.

[21:1]  ⁷⁵ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ⁷⁶ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[22:20]  ⁷⁷ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁷⁸ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁷⁹ tn Grk “and approving.” 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.

[22:20]  ⁸⁰ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁸¹ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ⁸² tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ⁸³ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁸⁴ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁸⁵ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁸⁶ tn Grk “and said.”

[22:22]  ⁸⁷ tn Grk “this one.”

[22:22]  ⁸⁸ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ⁸⁹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ⁹⁰ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ⁹¹ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:28]  ⁹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ⁹³ 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]  ⁹⁴ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ⁹⁵ 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]  ⁹⁶ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:1]  ⁹⁷ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁹⁸ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ⁹⁹ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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.

[25:16]  ¹⁰⁵ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ¹⁰⁶ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ¹⁰⁷ tn Or “has met his accusers in person.”

[25:16]  ¹⁰⁸ tn Grk “and receives.”

[25:16]  ¹⁰⁹ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[1:10]  ¹¹⁰ 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]  ¹¹¹ tn Grk “behold.”

[1:15]  ¹¹² tn Grk “And in those days.” 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.

[1:15]  ¹¹³ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ¹¹⁴ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ¹¹⁵ tn Grk “foretold by the mouth of.”

[1:17]  ¹¹⁶ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[25:3]  ¹¹⁷ sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

[25:3]  ¹¹⁸ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:3]  ¹¹⁹ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

[25:4]  ¹²⁰ tn For the idiom involved here see the notes at 7:13 and 11:7.

[25:4]  ¹²¹ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

[25:4]  ¹²² tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

[25:5]  ¹²³ tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

[25:5]  ¹²⁴ tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

[25:5]  ¹²⁵ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

[26:3]  ¹²⁶ tn Heb “will turn from his wicked way.”

[26:3]  ¹²⁷ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:3]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[26:3]  ¹²⁸ tn Heb “because of the wickedness of their deeds.”

[26:4]  ¹²⁹ tn Heb “thus says the Lord, ‘…’.” The use of the indirect quotation in the translation eliminates one level of embedded quotation to avoid confusion.

[26:4]  ¹³⁰ tn Heb “by walking in my law which I set before you.”

[26:4]  sn Examples of those laws are found in Jer 7:5-6, 9. The law was summarized or epitomized in the ten commandments which are called the “words of the covenant” in Exod 34:28, but it contained much more. However, when Israel is taken to task by God, it often relates to their failure to live up to the standards of the ten commandments (Heb “the ten words”; see Hos 4:1-3; Jer 7:9).

[26:5]  ¹³¹ tn See the translator’s note on 7:13 for the idiom here.

[35:13]  ¹³² tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.

[35:13]  ¹³³ tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of armies the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here as in 34:1-2 to try to cut down on the confusion created by embedding quotations within quotations.

[35:13]  ¹³⁴ tn Heb “Oracle of the Lord.”

[35:13]  ¹³⁵ tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.

[35:13]  ¹³⁶ tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force of an imperative, made explicit in the translation.

[35:14]  ¹³⁷ tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.

[35:14]  ¹³⁸ tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”

[35:14]  ¹³⁹ tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.

[35:15]  ¹⁴⁰ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Compare 18:11 where the same idiom occurs with the added term of “make good your ways.”

[35:15]  ¹⁴¹ tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

[35:16]  ¹⁴² tn This is an attempt to represent the particle כִּי (ki) which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. I.e., the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.

[35:16]  ¹⁴³ tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shift between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p) there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address which characterizes this verse and the next may reflect the Lord’s rejection of the people he is addressing. A similar shift takes place in Wisdom’s address to the simple minded, fools, and mockers in Prov 1:28-32 after the direct address of 1:22-27.

[1:3]  ¹⁴⁴ tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.

[1:3]  ¹⁴⁵ sn The epithet Lord who rules over all occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

[1:3]  ¹⁴⁶ tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).

[1:6]  ¹⁴⁷ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ¹⁴⁸ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[26:21]  ¹⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ¹⁵⁰ tn Or “will hand me over.”

[26:22]  ¹⁵¹ tn Here καί (kai) has not been translated.

[26:22]  ¹⁵² tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

[26:23]  ¹⁵³ tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ¹⁵⁴ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:25]  ¹⁵⁵ tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.

[26:25]  ¹⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:70]  ¹⁵⁷ tn Grk “Jesus answered them.”

[6:70]  ¹⁵⁸ tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[6:71]  ¹⁵⁹ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ¹⁶⁰ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ¹⁶¹ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[13:10]  ¹⁶² tn Grk “Jesus said to him.”

[13:10]  ¹⁶³ tn Grk “has no need except to wash his feet.”

[13:10]  ¹⁶⁴ tn Or “entirely.”

[13:10]  ¹⁶⁵ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ¹⁶⁶ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:11]  ¹⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹⁶⁸ tn Grk “Not all of you are.”

[13:11]  ¹⁶⁹ sn This is a parenthetical note by the author.

[13:18]  ¹⁷⁰ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ¹⁷¹ tn Or “The one who shares my food.”

[13:18]  ¹⁷² tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[13:26]  ¹⁷³ tn Grk “Jesus answered.”

[13:26]  ¹⁷⁴ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ¹⁷⁵ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ¹⁷⁶ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[1:18]  ¹⁷⁷ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹⁷⁸ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹⁷⁹ tn Traditionally, “falling headlong.”

[1:18]  ¹⁸⁰ tn Or “all his bowels.”

[1:25]  ¹⁸¹ tn Grk “to take the place.”

[1:25]  ¹⁸² tn Or “of this ministry.”

[1:25]  ¹⁸³ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹⁸⁴ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.