Kejadian 10:1-32

The Table of Nations

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

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

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

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

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

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

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

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

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

Kejadian 1:16

1:16 God made two great lights ⁹⁸  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ⁹⁹ 

Kejadian 3:1

The Temptation and the Fall

3:1 Now ¹⁰⁰  the serpent ¹⁰¹  was more shrewd ¹⁰² 

than any of the wild animals ¹⁰³  that the Lord God had made. He said to the woman, “Is it really true that ¹⁰⁴  God ¹⁰⁵  said, ‘You must not eat from any tree of the orchard’?” ¹⁰⁶ 

Kejadian 3:1

The Temptation and the Fall

3:1 Now ¹⁰⁷  the serpent ¹⁰⁸  was more shrewd ¹⁰⁹ 

than any of the wild animals ¹¹⁰  that the Lord God had made. He said to the woman, “Is it really true that ¹¹¹  God ¹¹²  said, ‘You must not eat from any tree of the orchard’?” ¹¹³ 

Kejadian 4:9-12

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ¹¹⁴  And he replied, “I don’t know! Am I my brother’s guardian?” ¹¹⁵  4:10 But the Lord said, “What have you done? ¹¹⁶  The voice ¹¹⁷  of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished ¹¹⁸  from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate ¹¹⁹  the

ground it will no longer yield ¹²⁰  its best ¹²¹  for you. You will be a homeless wanderer ¹²²  on the earth.”

Kejadian 9:24

9:24 When Noah awoke from his drunken stupor ¹²³  he learned ¹²⁴  what his youngest son had done ¹²⁵  to him.

Kejadian 10:12

10:12 and Resen, which is between Nineveh and the great city Calah. ¹²⁶ 

Kejadian 15:8-9

15:8 But ¹²⁷  Abram ¹²⁸  said, “O sovereign Lord, ¹²⁹  by what ¹³⁰  can I know that I am to possess it?”

15:9 The Lord ¹³¹  said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.”

Amos 3:2

3:2 “I have chosen ¹³²  you alone from all the clans of the earth. Therefore I will punish you for all your sins.”

Matius 11:20-24

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ¹³³  in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! ¹³⁴  Woe to you, Bethsaida! If ¹³⁵  the miracles ¹³⁶  done in you had been done in Tyre ¹³⁷  and Sidon, ¹³⁸  they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, ¹³⁹  will you be exalted to heaven? ¹⁴⁰  No, you will be thrown down to Hades! ¹⁴¹  For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom ¹⁴²  on the day of judgment than for you!”

Lukas 2:30-32

2:30 For my eyes have seen your salvation ¹⁴³ 

2:31 that you have prepared in the presence of all peoples: ¹⁴⁴ 

2:32 a light, ¹⁴⁵ 

for revelation to the Gentiles,

and for glory ¹⁴⁶  to your people Israel.”

Lukas 12:47-48

12:47 That ¹⁴⁷  servant who knew his master’s will but did not get ready or do what his master asked ¹⁴⁸  will receive a severe beating. 12:48 But the one who did not know his master’s will ¹⁴⁹  and did things worthy of punishment ¹⁵⁰  will receive a light beating. ¹⁵¹  From everyone who has been given much, much will be required, ¹⁵²  and from the one who has been entrusted with much, ¹⁵³  even more will be asked. ¹⁵⁴ 

Lukas 24:47

24:47 and repentance ¹⁵⁵  for the forgiveness of sins would be proclaimed ¹⁵⁶  in his name to all nations, ¹⁵⁷  beginning from Jerusalem. ¹⁵⁸ 

Kisah Para Rasul 3:26

3:26 God raised up ¹⁵⁹  his servant and sent him first to you, to bless you by turning ¹⁶⁰  each one of you from your iniquities.” ¹⁶¹ 

Kisah Para Rasul 11:18

11:18 When they heard this, ¹⁶²  they ceased their objections ¹⁶³  and praised ¹⁶⁴  God, saying, “So then, God has granted the repentance ¹⁶⁵  that leads to life even to the Gentiles.” ¹⁶⁶ 

Kisah Para Rasul 13:26

13:26 Brothers, ¹⁶⁷  descendants ¹⁶⁸  of Abraham’s family, ¹⁶⁹  and those Gentiles among you who fear God, ¹⁷⁰  the message ¹⁷¹  of this salvation has been sent to us.

Kisah Para Rasul 13:46-47

13:46 Both Paul and Barnabas replied courageously, ¹⁷²  “It was necessary to speak the word of God ¹⁷³  to you first. Since you reject it and do not consider yourselves worthy ¹⁷⁴  of eternal life, we ¹⁷⁵  are turning to the Gentiles. ¹⁷⁶  13:47 For this ¹⁷⁷  is what the Lord has commanded us: ‘I have appointed ¹⁷⁸  you to be a light ¹⁷⁹  for the Gentiles, to bring salvation ¹⁸⁰  to the ends of the earth.’” ¹⁸¹ 

Kisah Para Rasul 18:5-6

18:5 Now when Silas and Timothy arrived ¹⁸²  from Macedonia, ¹⁸³  Paul became wholly absorbed with proclaiming ¹⁸⁴  the word, testifying ¹⁸⁵  to the Jews that Jesus was the Christ. ¹⁸⁶  18:6 When they opposed him ¹⁸⁷  and reviled him, ¹⁸⁸  he protested by shaking out his clothes ¹⁸⁹  and said to them, “Your blood ¹⁹⁰  be on your own heads! I am guiltless! ¹⁹¹  From now on I will go to the Gentiles!”

Kisah Para Rasul 20:21

20:21 testifying ¹⁹²  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹⁹³ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁹⁴  and to the Gentiles, that they should repent and turn to God, ¹⁹⁵  performing deeds consistent with ¹⁹⁶  repentance.

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ¹⁹⁷  Paul ¹⁹⁸  called the local Jewish leaders ¹⁹⁹  together. When they had assembled, he said to them, “Brothers, ²⁰⁰  although I had done ²⁰¹  nothing against our people or the customs of our ancestors, ²⁰²  from Jerusalem ²⁰³  I was handed over as a prisoner to the Romans. ²⁰⁴ 

Kisah Para Rasul 28:28

28:28 “Therefore be advised ²⁰⁵  that this salvation from God ²⁰⁶  has been sent to the Gentiles; ²⁰⁷  they ²⁰⁸  will listen!”

Galatia 2:15-16

Jews and Gentiles are Justified by Faith

2:15 We are Jews by birth ²⁰⁹  and not Gentile sinners, ²¹⁰  2:16 yet we know ²¹¹  that no one ²¹²  is justified by the works of the law ²¹³  but by the faithfulness of Jesus Christ. ²¹⁴  And ²¹⁵  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ²¹⁶  and not by the works of the law, because by the works of the law no one ²¹⁷  will be justified.

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ²¹⁸  nor free, there is neither male nor female ²¹⁹  – for all of you are one in Christ Jesus.

Efesus 2:11-17

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ²²⁰  by human hands – 2:12 that you were at that time without the Messiah, ²²¹  alienated from the citizenship of Israel and strangers to the covenants of promise, ²²²  having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ²²³  2:14 For he is our peace, the one who made both groups into one ²²⁴  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ²²⁵  in his flesh the law of commandments in decrees. He did this to create in himself one new man ²²⁶  out of two, ²²⁷  thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ²²⁸  2:17 And he came and preached peace to you who were far off and peace to those who were near,

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ²²⁹  or free, but Christ is all and in all.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Pengkhotbah 4:1

Evil Oppression on Earth

4:1 So ²³⁰  I again considered ²³¹  all the oppression ²³²  that continually occurs ²³³  on earth. ²³⁴ 

This is what I saw: ²³⁵ 

The oppressed ²³⁶  were in tears, ²³⁷  but no one was comforting them;

no one delivers ²³⁸  them from the power of their oppressors. ²³⁹ 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[10:10]  ³⁵ tn Or “Babylon.”

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

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

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

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

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

[10:11]  ⁴¹ tn Heb “Asshur.”

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

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

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

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

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

[10:13]  ⁴⁷ tn Heb “fathered.”

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

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

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

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

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

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

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

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

[10:15]  ⁵⁶ tn Heb “fathered.”

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

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

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

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

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

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

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

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

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

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

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

[10:19]  ⁶⁸ tn Heb “were.”

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

[10:19]  ⁷⁰ tn Heb “as you go.”

[10:19]  ⁷¹ tn Heb “as you go.”

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

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

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

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

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

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

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

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

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

[10:24]  ⁸⁰ tn Heb “fathered.”

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

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

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

[10:26]  ⁸⁴ tn Heb “fathered.”

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

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

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

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

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

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

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

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

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

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

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

[10:30]  ⁹⁶ tn Heb “as you go.”

[10:32]  ⁹⁷ tn Or “separated.”

[1:16]  ⁹⁸ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ⁹⁹ tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[3:1]  ¹⁰⁰ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

[3:1]  ¹⁰¹ sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

[3:1]  ¹⁰² tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

[3:1]  sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.

[3:1]  ¹⁰³ tn Heb “animals of the field.”

[3:1]  ¹⁰⁴ tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

[3:1]  ¹⁰⁵ sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

[3:1]  ¹⁰⁶ tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

[3:1]  ¹⁰⁷ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

[3:1]  ¹⁰⁸ sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

[3:1]  ¹⁰⁹ tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

[3:1]  sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.

[3:1]  ¹¹⁰ tn Heb “animals of the field.”

[3:1]  ¹¹¹ tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

[3:1]  ¹¹² sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

[3:1]  ¹¹³ tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

[4:9]  ¹¹⁴ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ¹¹⁵ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[4:10]  ¹¹⁶ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ¹¹⁷ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[4:11]  ¹¹⁸ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[4:12]  ¹¹⁹ tn Heb “work.”

[4:12]  ¹²⁰ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ¹²¹ tn Heb “its strength.”

[4:12]  ¹²² tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[9:24]  ¹²³ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ¹²⁴ tn Heb “he knew.”

[9:24]  ¹²⁵ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[10:12]  ¹²⁶ tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

[15:8]  ¹²⁷ tn Here the vav carries adversative force and is translated “but.”

[15:8]  ¹²⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:8]  ¹²⁹ tn See note on the phrase “sovereign Lord” in 15:2.

[15:8]  ¹³⁰ tn Or “how.”

[15:9]  ¹³¹ tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.

[3:2]  ¹³² tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

[11:20]  ¹³³ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[11:21]  ¹³⁴ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ¹³⁵ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ¹³⁶ tn Or “powerful deeds.”

[11:21]  ¹³⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹³⁸ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:21]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:23]  ¹³⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ¹⁴⁰ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ¹⁴¹ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[11:24]  ¹⁴² sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[2:30]  ¹⁴³ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ¹⁴⁴ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ¹⁴⁵ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁴⁶ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[12:47]  ¹⁴⁷ tn Here δέ (de) has not been translated.

[12:47]  ¹⁴⁸ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:48]  ¹⁴⁹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ¹⁵⁰ tn Grk “blows.”

[12:48]  ¹⁵¹ tn Grk “will receive few (blows).”

[12:48]  ¹⁵² tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ¹⁵³ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ¹⁵⁴ tn Grk “they will ask even more.”

[24:47]  ¹⁵⁵ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁵⁶ tn Or “preached,” “announced.”

[24:47]  ¹⁵⁷ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹⁵⁸ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:26]  ¹⁵⁹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁶⁰ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁶¹ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[11:18]  ¹⁶² tn Grk “these things.”

[11:18]  ¹⁶³ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁶⁴ tn Or “glorified.”

[11:18]  ¹⁶⁵ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁶⁶ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[13:26]  ¹⁶⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁶⁸ tn Grk “sons”

[13:26]  ¹⁶⁹ tn Or “race.”

[13:26]  ¹⁷⁰ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁷¹ tn Grk “word.”

[13:46]  ¹⁷² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁷³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁷⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁷⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁷⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ¹⁷⁷ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹⁷⁸ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹⁷⁹ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹⁸⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁸¹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[18:5]  ¹⁸² tn Grk “came down.”

[18:5]  ¹⁸³ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁸⁴ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹⁸⁵ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:6]  ¹⁸⁷ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ¹⁸⁸ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ¹⁸⁹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ¹⁹⁰ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ¹⁹¹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[20:21]  ¹⁹² tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ¹⁹³ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[26:20]  ¹⁹⁴ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹⁹⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁹⁶ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[28:17]  ¹⁹⁷ tn Grk “It happened that after three days.” 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.

[28:17]  ¹⁹⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ¹⁹⁹ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ²⁰⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ²⁰¹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ²⁰² tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ²⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ²⁰⁴ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:28]  ²⁰⁵ tn Grk “Therefore let it be known to you.”

[28:28]  ²⁰⁶ tn Or “of God.”

[28:28]  ²⁰⁷ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ²⁰⁸ tn Grk “they also.”

[2:15]  ²⁰⁹ tn Grk “by nature.”

[2:15]  ²¹⁰ tn Grk “and not sinners from among the Gentiles.”

[2:16]  ²¹¹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ²¹² tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ²¹³ sn The law is a reference to the law of Moses.

[2:16]  ²¹⁴ tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[2:16]  ²¹⁵ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ²¹⁶ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²¹⁷ tn Or “no human being”; Grk “flesh.”

[3:28]  ²¹⁸ tn See the note on the word “slave” in 1:10.

[3:28]  ²¹⁹ tn Grk “male and female.”

[2:11]  ²²⁰ tn Grk “in the flesh.”

[2:12]  ²²¹ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ²²² tn Or “covenants of the promise.”

[2:13]  ²²³ tn Or “have come near in the blood of Christ.”

[2:13]  sn See the note on “his blood” in 1:7.

[2:14]  ²²⁴ tn Grk “who made the both one.”

[2:15]  ²²⁵ tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

[2:15]  ²²⁶ tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

[2:15]  ²²⁷ tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

[2:16]  ²²⁸ tn Grk “by killing the hostility in himself.”

[3:11]  ²²⁹ tn See the note on “fellow slave” in 1:7.

[4:1]  ²³⁰ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

[4:1]  sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

[4:1]  ²³¹ tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

[4:1]  ²³² tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

[4:1]  ²³³ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

[4:1]  ²³⁴ tn Heb “under the sun.”

[4:1]  ²³⁵ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

[4:1]  ²³⁶ tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

[4:1]  ²³⁷ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

[4:1]  ²³⁸ tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

[4:1]  ²³⁹ tn Heb “from the hand of their oppressors is power.”