Amsal 1:7

Introduction to the Theme of the Book

1:7 Fearing the Lord ¹  is the beginning ²  of moral knowledge, ³ 

but ⁴  fools ⁵  despise ⁶  wisdom and instruction. ⁷ 

Amsal 1:20-22

Warning Against Disregarding Wisdom

1:20 Wisdom ⁸  calls out ⁹  in the street,

she shouts loudly ¹⁰  in the plazas; ¹¹ 

1:21 at the head of the noisy ¹²  streets she calls,

in the entrances of the gates in the city ¹³  she utters her words: ¹⁴ 

1:22 “How long will you simpletons ¹⁵  love naiveté? ¹⁶ 

How long ¹⁷  will mockers ¹⁸  delight ¹⁹  in mockery ²⁰ 

and fools ²¹  hate knowledge?

Amsal 2:1-6

Benefits of Seeking Wisdom ²² 

2:1 My child, ²³  if ²⁴  you receive my words,

and store up ²⁵  my commands within you,

2:2 by making ²⁶  your ear ²⁷  attentive to wisdom,

and ²⁸  by turning ²⁹  your heart ³⁰  to understanding,

2:3 indeed, if ³¹  you call out for ³²  discernment ³³  –

raise your voice ³⁴  for understanding –

2:4 if ³⁵  you seek ³⁶  it like silver, ³⁷ 

and search for it ³⁸  like hidden treasure,

2:5 then you will understand ³⁹  how to fear the Lord, ⁴⁰ 

and you will discover ⁴¹  knowledge ⁴²  about God. ⁴³ 

2:6 For ⁴⁴  the Lord gives ⁴⁵  wisdom,

and from his mouth ⁴⁶  comes ⁴⁷  knowledge and understanding.

Amsal 17:16

17:16 Of what ⁴⁸  use is money in the hand of a fool, ⁴⁹ 

since he has no intention ⁵⁰  of acquiring wisdom? ⁵¹ 

Amsal 18:1-2

18:1 One who has isolated himself ⁵²  seeks his own desires; ⁵³ 

he rejects ⁵⁴  all sound judgment.

18:2 A fool takes no pleasure ⁵⁵  in understanding

but only in disclosing ⁵⁶  what is on his mind. ⁵⁷ 

Yohanes 3:19-20

3:19 Now this is the basis for judging: ⁵⁸  that the light has come into the world and people ⁵⁹  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 8:43

8:43 Why don’t you understand what I am saying? It is because you cannot accept ⁶⁰  my teaching. ⁶¹ 

Yohanes 18:38

18:38 Pilate asked, ⁶²  “What is truth?” ⁶³ 

When he had said this he went back outside to the Jewish leaders ⁶⁴  and announced, ⁶⁵  “I find no basis for an accusation ⁶⁶  against him.

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁶⁷  the resurrection from the dead, some began to scoff, ⁶⁸  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ⁶⁹  about words and names and your own law, settle ⁷⁰  it yourselves. I will not be ⁷¹  a judge of these things!”

Kisah Para Rasul 24:25-26

24:25 While Paul ⁷²  was discussing ⁷³  righteousness, self-control, ⁷⁴  and the coming judgment, Felix ⁷⁵  became ⁷⁶  frightened and said, “Go away for now, and when I have an opportunity, ⁷⁷  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ⁷⁸  and for this reason he sent for Paul ⁷⁹  as often as possible ⁸⁰  and talked ⁸¹  with him.

Kisah Para Rasul 25:19-20

25:19 Rather they had several points of disagreement ⁸²  with him about their own religion ⁸³  and about a man named Jesus ⁸⁴  who was dead, whom Paul claimed ⁸⁵  to be alive. 25:20 Because I was at a loss ⁸⁶  how I could investigate these matters, ⁸⁷  I asked if he were willing to go to Jerusalem and be tried ⁸⁸  there on these charges. ⁸⁹ 

Kisah Para Rasul 26:31-32

26:31 and as they were leaving they said to one another, ⁹⁰  “This man is not doing anything deserving ⁹¹  death or imprisonment.” 26:32 Agrippa ⁹²  said to Festus, ⁹³  “This man could have been released ⁹⁴  if he had not appealed to Caesar.” ⁹⁵ 

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁹⁶  God gave them over to a depraved mind, to do what should not be done. ⁹⁷ 

Roma 2:8

2:8 but ⁹⁸  wrath and anger to those who live in selfish ambition ⁹⁹  and do not obey the truth but follow ¹⁰⁰  unrighteousness.

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ¹⁰¹  against those who practice such things.

Roma 2:12

2:12 For all who have sinned apart from the law ¹⁰²  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

[1:7]  ¹ tn Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yir’at yÿhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).

[1:7]  ² tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.

[1:7]  ³ tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).

[1:7]  ⁴ tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.

[1:7]  ⁵ tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).

[1:7]  ⁶ tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.

[1:7]  ⁷ sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).

[1:20]  ⁸ tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.

[1:20]  ⁹ sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.

[1:20]  ¹⁰ tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).

[1:20]  ¹¹ sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.

[1:21]  ¹² tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.

[1:21]  ¹³ sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.

[1:21]  ¹⁴ tn Heb “she speaks her words.”

[1:22]  ¹⁵ tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ¹⁶ tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ¹⁷ tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ¹⁸ sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ¹⁹ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ²⁰ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ²¹ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[2:1]  ²² sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ²³ tn Heb “my son.”

[2:1]  ²⁴ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ²⁵ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:2]  ²⁶ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ²⁷ sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ²⁸ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ²⁹ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ³⁰ tn Or “mind” (the center of the will, the choice).

[2:3]  ³¹ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ³² tn Heb “summon.”

[2:3]  ³³ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ³⁴ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[2:4]  ³⁵ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ³⁶ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ³⁷ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ³⁸ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ³⁹ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ⁴⁰ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ⁴¹ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ⁴² tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ⁴³ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:6]  ⁴⁴ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ⁴⁵ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ⁴⁶ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ⁴⁷ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[17:16]  ⁴⁸ tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?

[17:16]  ⁴⁹ sn The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.

[17:16]  ⁵⁰ tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”

[17:16]  ⁵¹ sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).

[18:1]  ⁵² tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).

[18:1]  ⁵³ tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.

[18:1]  ⁵⁴ tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).

[18:2]  ⁵⁵ sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.

[18:2]  ⁵⁶ tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.

[18:2]  ⁵⁷ tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).

[3:19]  ⁵⁸ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁵⁹ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[8:43]  ⁶⁰ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ⁶¹ tn Grk “my word.”

[18:38]  ⁶² tn Grk “Pilate said.”

[18:38]  ⁶³ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ⁶⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ⁶⁵ tn Grk “said to them.”

[18:38]  ⁶⁶ tn Grk “find no cause.”

[17:32]  ⁶⁷ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁶⁸ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:15]  ⁶⁹ tn Or “dispute.”

[18:15]  ⁷⁰ tn Grk “see to it” (an idiom).

[18:15]  ⁷¹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[24:25]  ⁷² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁷³ tn Or “speaking about.”

[24:25]  ⁷⁴ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁷⁵ sn See the note on Felix in 23:26.

[24:25]  ⁷⁶ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁷⁷ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ⁷⁸ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁷⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁸⁰ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁸¹ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[25:19]  ⁸² tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁸³ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁸⁴ tn Grk “a certain Jesus.”

[25:19]  ⁸⁵ tn Or “asserted.”

[25:20]  ⁸⁶ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ⁸⁷ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ⁸⁸ tn Or “stand trial.”

[25:20]  ⁸⁹ tn Grk “on these things.”

[26:31]  ⁹⁰ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁹¹ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[26:32]  ⁹² sn See the note on King Agrippa in 25:13.

[26:32]  ⁹³ sn See the note on Porcius Festus in 24:27.

[26:32]  ⁹⁴ tn Or “set free.”

[26:32]  ⁹⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32]  sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.

[1:28]  ⁹⁶ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁹⁷ tn Grk “the things that are improper.”

[2:8]  ⁹⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁹⁹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ¹⁰⁰ tn Grk “are persuaded by, obey.”

[2:2]  ¹⁰¹ tn Or “based on truth.”

[2:12]  ¹⁰² sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.