Kejadian 15:1-21

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ¹  and the one who will reward you in great abundance.” ² 

15:2 But Abram said, “O sovereign Lord, ³  what will you give me since ⁴  I continue to be ⁵  childless, and my heir ⁶  is ⁷  Eliezer of Damascus?” ⁸  15:3 Abram added, ⁹  “Since ¹⁰  you have not given me a descendant, then look, one born in my house will be my heir!” ¹¹ 

15:4 But look, ¹²  the word of the Lord came to him: “This man ¹³  will not be your heir, ¹⁴  but instead ¹⁵  a son ¹⁶  who comes from your own body will be ¹⁷  your heir.” ¹⁸  15:5 The Lord ¹⁹  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

15:6 Abram believed ²⁰  the Lord, and the Lord ²¹  considered his response of faith ²²  as proof of genuine loyalty. ²³ 

15:7 The Lord said ²⁴  to him, “I am the Lord ²⁵  who brought you out from Ur of the Chaldeans ²⁶  to give you this land to possess.” 15:8 But ²⁷  Abram ²⁸  said, “O sovereign Lord, ²⁹  by what ³⁰  can I know that I am to possess it?”

15:9 The Lord ³¹  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.” 15:10 So Abram ³²  took all these for him and then cut them in two ³³  and placed each half opposite the other, ³⁴  but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.

15:12 When the sun went down, Abram fell sound asleep, ³⁵  and great terror overwhelmed him. ³⁶  15:13 Then the Lord said to Abram, “Know for certain ³⁷  that your descendants will be strangers ³⁸  in a foreign country. ³⁹  They will be enslaved and oppressed ⁴⁰  for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. ⁴¹  Afterward they will come out with many possessions. 15:15 But as for you, ⁴²  you will go to your ancestors ⁴³  in peace and be buried at a good old age. ⁴⁴  15:16 In the fourth generation ⁴⁵  your descendants ⁴⁶  will return here, for the sin of the Amorites has not yet reached its limit.” ⁴⁷ 

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch ⁴⁸  passed between the animal parts. ⁴⁹  15:18 That day the Lord made a covenant ⁵⁰  with Abram: “To your descendants I give ⁵¹  this land, from the river of Egypt ⁵²  to the great river, the Euphrates River – 15:19 the land ⁵³  of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” ⁵⁴ 

Kejadian 9:15-17

9:15 then I will remember my covenant with you ⁵⁵  and with all living creatures of all kinds. ⁵⁶  Never again will the waters become a flood and destroy ⁵⁷  all living things. ⁵⁸  9:16 When the rainbow is in the clouds, I will notice it and remember ⁵⁹  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ⁶⁰  that are on the earth.”

Kejadian 41:33-39

41:33 “So now Pharaoh should look ⁶¹  for a wise and discerning man ⁶²  and give him authority ⁶³  over all the land of Egypt. 41:34 Pharaoh should do ⁶⁴  this – he should appoint ⁶⁵  officials ⁶⁶  throughout the land to collect one-fifth of the produce of the land of Egypt ⁶⁷  during the seven years of abundance. 41:35 They should gather all the excess food ⁶⁸  during these good years that are coming. By Pharaoh’s authority ⁶⁹  they should store up grain so the cities will have food, ⁷⁰  and they should preserve it. ⁷¹  41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” ⁷² 

41:37 This advice made sense to Pharaoh and all his officials. ⁷³  41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁷⁴  one in whom the Spirit of God is present?” ⁷⁵  41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ⁷⁶  as you are!

Keluaran 18:19-23

18:19 Now listen to me, ⁷⁷  I will give you advice, and may God be with you: You be a representative for the people to God, ⁷⁸  and you bring ⁷⁹  their disputes ⁸⁰  to God; 18:20 warn ⁸¹  them of the statutes and the laws, and make known to them the way in which they must walk ⁸²  and the work they must do. ⁸³  18:21 But you choose ⁸⁴  from the people capable men, ⁸⁵  God-fearing, ⁸⁶  men of truth, ⁸⁷  those who hate bribes, ⁸⁸  and put them over the people ⁸⁹  as rulers ⁹⁰  of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:22 They will judge ⁹¹  the people under normal circumstances, ⁹²  and every difficult case ⁹³  they will bring to you, but every small case ⁹⁴  they themselves will judge, so that ⁹⁵  you may make it easier for yourself, ⁹⁶  and they will bear the burden ⁹⁷  with you. 18:23 If you do this thing, and God so commands you, ⁹⁸  then you will be able ⁹⁹  to endure, ¹⁰⁰  and all these people ¹⁰¹  will be able to go ¹⁰²  home ¹⁰³  satisfied.” ¹⁰⁴ 

Keluaran 18:1

The Advice of Jethro

18:1 ¹⁰⁵ Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that ¹⁰⁶  the Lord had brought Israel out of Egypt. ¹⁰⁷ 

Kisah Para Rasul 3:9

3:9 All ¹⁰⁸  the people saw him walking and praising God,

Kisah Para Rasul 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁰⁹  for prayer, ¹¹⁰  at three o’clock in the afternoon. ¹¹¹ 

Kisah Para Rasul 12:1-2

James is Killed and Peter Imprisoned

12:1 About that time King Herod ¹¹²  laid hands on ¹¹³  some from the church to harm them. ¹¹⁴  12:2 He had James, the brother of John, executed with a sword. ¹¹⁵ 

Kisah Para Rasul 23:4-11

23:4 Those standing near him ¹¹⁶  said, “Do you dare insult ¹¹⁷  God’s high priest?” 23:5 Paul replied, ¹¹⁸  “I did not realize, ¹¹⁹  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹²⁰ 

23:6 Then when Paul noticed ¹²¹  that part of them were Sadducees ¹²²  and the others Pharisees, ¹²³  he shouted out in the council, ¹²⁴  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹²⁵  of the dead!” 23:7 When he said this, ¹²⁶  an argument ¹²⁷  began ¹²⁸  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ¹²⁹  23:9 There was a great commotion, ¹³⁰  and some experts in the law ¹³¹  from the party of the Pharisees stood up ¹³²  and protested strongly, ¹³³  “We find nothing wrong ¹³⁴  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ¹³⁵  so great the commanding officer ¹³⁶  feared that they would tear Paul to pieces, ¹³⁷  he ordered the detachment ¹³⁸  to go down, take him away from them by force, ¹³⁹  and bring him into the barracks. ¹⁴⁰ 

23:11 The following night the Lord ¹⁴¹  stood near ¹⁴²  Paul ¹⁴³  and said, “Have courage, ¹⁴⁴  for just as you have testified about me in Jerusalem, ¹⁴⁵  so you must also testify in Rome.” ¹⁴⁶ 

Matius 10:16

Persecution of Disciples

10:16 “I ¹⁴⁷  am sending you out like sheep surrounded by wolves, ¹⁴⁸  so be wise as serpents and innocent as doves.

Kisah Para Rasul 6:1-9

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁴⁹  days, when the disciples were growing in number, ¹⁵⁰  a complaint arose on the part of the Greek-speaking Jews ¹⁵¹  against the native Hebraic Jews, ¹⁵²  because their widows ¹⁵³  were being overlooked ¹⁵⁴  in the daily distribution of food. ¹⁵⁵  6:2 So the twelve ¹⁵⁶  called ¹⁵⁷  the whole group ¹⁵⁸  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁵⁹  6:3 But carefully select from among you, brothers, ¹⁶⁰  seven ¹⁶¹  men who are well-attested, ¹⁶²  full of the Spirit and of wisdom, whom we may put in charge ¹⁶³  of this necessary task. ¹⁶⁴  6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ¹⁶⁵  proposal pleased the entire group, so ¹⁶⁶  they chose Stephen, a man full of faith and of the Holy Spirit, with ¹⁶⁷  Philip, ¹⁶⁸  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ¹⁶⁹  from Antioch. ¹⁷⁰  6:6 They stood these men before the apostles, who prayed ¹⁷¹  and placed ¹⁷²  their hands on them. 6:7 The word of God continued to spread, ¹⁷³  the number of disciples in Jerusalem ¹⁷⁴  increased greatly, and a large group ¹⁷⁵  of priests became obedient to the faith.

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹⁷⁶  among the people. 6:9 But some men from the Synagogue ¹⁷⁷  of the Freedmen (as it was called), ¹⁷⁸  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹⁷⁹  stood up and argued with Stephen.

Kisah Para Rasul 15:2-21

15:2 When Paul and Barnabas had a major argument and debate ¹⁸⁰  with them, the church ¹⁸¹  appointed Paul and Barnabas and some others from among them to go up to meet with ¹⁸²  the apostles and elders in Jerusalem ¹⁸³  about this point of disagreement. ¹⁸⁴  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹⁸⁵  and Samaria, they were relating at length ¹⁸⁶  the conversion of the Gentiles and bringing great joy ¹⁸⁷  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ¹⁸⁸  by the church and the apostles and the elders, and they reported ¹⁸⁹  all the things God had done with them. ¹⁹⁰  15:5 But some from the religious party of the Pharisees ¹⁹¹  who had believed stood up and said, “It is necessary ¹⁹²  to circumcise the Gentiles ¹⁹³  and to order them to observe ¹⁹⁴  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ¹⁹⁵  about this matter. 15:7 After there had been much debate, ¹⁹⁶  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁹⁷  God chose ¹⁹⁸  me to preach to the Gentiles so they would hear the message ¹⁹⁹  of the gospel ²⁰⁰  and believe. ²⁰¹  15:8 And God, who knows the heart, ²⁰²  has testified ²⁰³  to them by giving them the Holy Spirit just as he did to us, ²⁰⁴  15:9 and he made no distinction ²⁰⁵  between them and us, cleansing ²⁰⁶  their hearts by faith. 15:10 So now why are you putting God to the test ²⁰⁷  by placing on the neck of the disciples a yoke ²⁰⁸  that neither our ancestors ²⁰⁹  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ²¹⁰  the grace of the Lord Jesus, in the same way as they are.” ²¹¹ 

15:12 The whole group kept quiet ²¹²  and listened to Barnabas and Paul while they explained all the miraculous signs ²¹³  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ²¹⁴  James replied, ²¹⁵  “Brothers, listen to me. 15:14 Simeon ²¹⁶  has explained ²¹⁷  how God first concerned himself ²¹⁸  to select ²¹⁹  from among the Gentiles ²²⁰  a people for his name. 15:15 The ²²¹  words of the prophets agree ²²²  with this, as it is written,

15:16 ‘After this ²²³  I ²²⁴  will return,

and I will rebuild the fallen tent ²²⁵  of David;

I will rebuild its ruins and restore ²²⁶  it,

15:17 so that the rest of humanity ²²⁷  may seek the Lord,

namely, ²²⁸  all the Gentiles ²²⁹  I have called to be my own,’ ²³⁰  says the Lord, ²³¹  who makes these things 15:18 known ²³²  from long ago. ²³³ 

15:19 “Therefore I conclude ²³⁴  that we should not cause extra difficulty ²³⁵  for those among the Gentiles ²³⁶  who are turning to God, 15:20 but that we should write them a letter ²³⁷  telling them to abstain ²³⁸  from things defiled ²³⁹  by idols and from sexual immorality and from what has been strangled ²⁴⁰  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ²⁴¹  because he is read aloud ²⁴²  in the synagogues ²⁴³  every Sabbath.”

Roma 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²⁴⁴  of the church in Cenchrea,

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁴⁵  whether things on earth or things in heaven.

Efesus 5:15-17

Live Wisely

5:15 Therefore be very careful how you live – not as unwise but as wise, 5:16 taking advantage of every opportunity, because the days are evil. 5:17 For this reason do not be foolish, but be wise ²⁴⁶  by understanding ²⁴⁷  what the Lord’s will is.

Kolose 4:5

4:5 Conduct yourselves ²⁴⁸  with wisdom toward outsiders, making the most of the opportunities.

Yakobus 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

[15:1]  ¹ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ² tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[15:2]  ³ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ⁴ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ⁵ tn Heb “I am going.”

[15:2]  ⁶ tn Heb “the son of the acquisition of my house.”

[15:2]  sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.

[15:2]  ⁷ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ⁸ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[15:3]  ⁹ tn Heb “And Abram said.”

[15:3]  ¹⁰ tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).

[15:3]  ¹¹ tn Heb “is inheriting me.”

[15:4]  ¹² tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹³ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹⁴ tn Heb “inherit you.”

[15:4]  ¹⁵ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ¹⁶ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ¹⁷ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ¹⁸ tn Heb “will inherit you.”

[15:5]  ¹⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ²⁰ tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

[15:6]  ²¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ²² tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

[15:6]  ²³ tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

[15:6]  sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, “Abram’s Amen,” WTJ 31 (1968): 1-11.

[15:7]  ²⁴ tn Heb “And he said.”

[15:7]  ²⁵ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ²⁶ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[15:8]  ²⁷ tn Here the vav carries adversative force and is translated “but.”

[15:8]  ²⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:8]  ²⁹ tn See note on the phrase “sovereign Lord” in 15:2.

[15:8]  ³⁰ tn Or “how.”

[15:9]  ³¹ tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.

[15:10]  ³² tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ³³ tn Heb “in the middle.”

[15:10]  ³⁴ tn Heb “to meet its neighbor.”

[15:10]  sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

[15:12]  ³⁵ tn Heb “a deep sleep fell on Abram.”

[15:12]  ³⁶ tn Heb “and look, terror, a great darkness was falling on him.”

[15:13]  ³⁷ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ³⁸ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ³⁹ tn Heb “in a land not theirs.”

[15:13]  ⁴⁰ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[15:14]  ⁴¹ tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.

[15:15]  ⁴² tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.

[15:15]  ⁴³ sn You will go to your ancestors. This is a euphemistic expression for death.

[15:15]  ⁴⁴ tn Heb “in a good old age.”

[15:16]  ⁴⁵ sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

[15:16]  ⁴⁶ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ⁴⁷ tn Heb “is not yet complete.”

[15:16]  sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.

[15:17]  ⁴⁸ sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

[15:17]  ⁴⁹ tn Heb “these pieces.”

[15:18]  ⁵⁰ tn Heb “cut a covenant.”

[15:18]  ⁵¹ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ⁵² sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[15:19]  ⁵³ tn The words “the land” are supplied in the translation for stylistic reasons.

[15:21]  ⁵⁴ tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.

[9:15]  ⁵⁵ tn Heb “which [is] between me and between you.”

[9:15]  ⁵⁶ tn Heb “all flesh.”

[9:15]  ⁵⁷ tn Heb “to destroy.”

[9:15]  ⁵⁸ tn Heb “all flesh.”

[9:16]  ⁵⁹ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[9:17]  ⁶⁰ tn Heb “all flesh.”

[41:33]  ⁶¹ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ⁶² tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ⁶³ tn Heb “and let him set him.”

[41:34]  ⁶⁴ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁶⁵ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁶⁶ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ⁶⁷ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[41:35]  ⁶⁸ tn Heb “all the food.”

[41:35]  ⁶⁹ tn Heb “under the hand of Pharaoh.”

[41:35]  ⁷⁰ tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.

[41:35]  ⁷¹ tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.

[41:36]  ⁷² tn Heb “and the land will not be cut off in the famine.”

[41:37]  ⁷³ tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”

[41:38]  ⁷⁴ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁷⁵ tn The rhetorical question expects the answer “No, of course not!”

[41:39]  ⁷⁶ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[18:19]  ⁷⁷ tn Heb “hear my voice.”

[18:19]  ⁷⁸ tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).

[18:19]  ⁷⁹ tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.

[18:19]  ⁸⁰ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

[18:20]  ⁸¹ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ⁸² tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ⁸³ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[18:21]  ⁸⁴ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

[18:21]  ⁸⁵ tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

[18:21]  ⁸⁶ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

[18:21]  ⁸⁷ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

[18:21]  ⁸⁸ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

[18:21]  ⁸⁹ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

[18:21]  ⁹⁰ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

[18:22]  ⁹¹ tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

[18:22]  ⁹² tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

[18:22]  ⁹³ tn Heb “great thing.”

[18:22]  ⁹⁴ tn Heb “thing.”

[18:22]  ⁹⁵ tn The vav here shows the result or the purpose of the instructions given.

[18:22]  ⁹⁶ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

[18:22]  ⁹⁷ tn Here “the burden” has been supplied.

[18:23]  ⁹⁸ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

[18:23]  ⁹⁹ tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

[18:23]  ¹⁰⁰ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

[18:23]  ¹⁰¹ tn Literally “this people.”

[18:23]  ¹⁰² tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

[18:23]  ¹⁰³ tn Heb “his place.”

[18:23]  ¹⁰⁴ tn Heb “in peace.”

[18:23]  sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

[18:1]  ¹⁰⁵ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

[18:1]  ¹⁰⁶ tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

[18:1]  ¹⁰⁷ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

[3:9]  ¹⁰⁸ tn Grk “And all.” 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.

[3:1]  ¹⁰⁹ tn Grk “hour.”

[3:1]  ¹¹⁰ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ¹¹¹ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[12:1]  ¹¹² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ¹¹³ tn Or “King Herod had some from the church arrested.”

[12:1]  ¹¹⁴ tn Or “to cause them injury.”

[12:2]  ¹¹⁵ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[23:4]  ¹¹⁶ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹¹⁷ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ¹¹⁸ tn Grk “said.”

[23:5]  ¹¹⁹ tn Or “know.”

[23:5]  ¹²⁰ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ¹²¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹²² sn See the note on Sadducees in 4:1.

[23:6]  ¹²³ sn See the note on Pharisee in 5:34.

[23:6]  ¹²⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹²⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ¹²⁶ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹²⁷ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹²⁸ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ¹²⁹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:9]  ¹³⁰ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹³¹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹³² tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹³³ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹³⁴ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ¹³⁵ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ¹³⁷ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹³⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ¹³⁹ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹⁴⁰ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ¹⁴¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁴² tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁴³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁴⁴ tn Or “Do not be afraid.”

[23:11]  ¹⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁴⁶ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[10:16]  ¹⁴⁷ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ¹⁴⁸ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[6:1]  ¹⁴⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁵⁰ tn Grk “were multiplying.”

[6:1]  ¹⁵¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁵² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁵³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁵⁴ tn Or “neglected.”

[6:1]  ¹⁵⁵ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ¹⁵⁶ sn The twelve refers to the twelve apostles.

[6:2]  ¹⁵⁷ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹⁵⁸ tn Or “the multitude.”

[6:2]  ¹⁵⁹ tn Grk “to serve tables.”

[6:3]  ¹⁶⁰ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁶¹ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁶² tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁶³ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁶⁴ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ¹⁶⁵ tn Grk “And the.” 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.

[6:5]  ¹⁶⁶ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁶⁷ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ¹⁶⁸ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ¹⁶⁹ tn Or “a proselyte.”

[6:5]  ¹⁷⁰ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ¹⁷¹ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ¹⁷² tn Or “laid.”

[6:7]  ¹⁷³ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ¹⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ¹⁷⁵ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[6:8]  ¹⁷⁶ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ¹⁷⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹⁷⁸ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹⁷⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[15:2]  ¹⁸⁰ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁸¹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁸² tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁸⁴ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ¹⁸⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁸⁶ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁸⁷ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ¹⁸⁸ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁸⁹ tn Or “announced.”

[15:4]  ¹⁹⁰ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ¹⁹¹ sn See the note on Pharisee in 5:34.

[15:5]  ¹⁹² sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ¹⁹³ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹⁹⁴ tn Or “keep.”

[15:6]  ¹⁹⁵ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ¹⁹⁶ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁹⁷ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁹⁸ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁹⁹ tn Or “word.”

[15:7]  ²⁰⁰ tn Or “of the good news.”

[15:7]  ²⁰¹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ²⁰² sn The expression who knows the heart means “who knows what people think.”

[15:8]  ²⁰³ tn Or “has borne witness.”

[15:8]  ²⁰⁴ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ²⁰⁵ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ²⁰⁶ tn Or “purifying.”

[15:10]  ²⁰⁷ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ²⁰⁸ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ²⁰⁹ tn Or “forefathers”; Grk “fathers.”

[15:11]  ²¹⁰ tn Or “by.”

[15:11]  ²¹¹ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[15:12]  ²¹² tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²¹³ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ²¹⁴ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ²¹⁵ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ²¹⁶ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ²¹⁷ tn Or “reported,” “described.”

[15:14]  ²¹⁸ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ²¹⁹ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ²²⁰ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ²²¹ tn Grk “And the.” 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.

[15:15]  ²²² sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ²²³ tn Grk “After these things.”

[15:16]  ²²⁴ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ²²⁵ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ²²⁶ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ²²⁷ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ²²⁸ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ²²⁹ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ²³⁰ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ²³¹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ²³² sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ²³³ sn An allusion to Isa 45:21.

[15:19]  ²³⁴ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ²³⁵ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ²³⁶ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ²³⁷ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ²³⁸ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ²³⁹ tn Or “polluted.”

[15:20]  ²⁴⁰ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ²⁴¹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ²⁴² tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ²⁴³ sn See the note on synagogue in 6:9.

[16:1]  ²⁴⁴ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:20]  ²⁴⁵ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[5:17]  ²⁴⁶ tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.

[5:17]  ²⁴⁷ tc ‡ The best witnesses read the imperative here (so Ì⁴⁶ א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D² Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.

[4:5]  ²⁴⁸ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).