Genesis 5:1-32

From Adam to Noah

5:1 This is the record ¹  of the family line ²  of Adam.

When God created humankind, ³  he made them ⁴  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁵ 

5:3 When ⁶  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁷  after he became the father of Seth was 800 years; during this time he had ⁸  other ⁹  sons and daughters. 5:5 The entire lifetime ¹⁰  of Adam was 930 years, and then he died. ¹¹ 

5:6 When Seth had lived 105 years, he became the father ¹²  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹³  other ¹⁴  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹⁵  for 300 years, ¹⁶  and he had other ¹⁷  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ¹⁸  because God took ¹⁹  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ²⁰  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ²¹  saying, “This one will bring us comfort ²²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ²³  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he ²⁴  became the father of Shem, Ham, and Japheth.

Genesis 27:17-26

27:17 Then she handed ²⁵  the tasty food and the bread she had made to her son Jacob.

27:18 He went to his father and said, “My father!” Isaac ²⁶  replied, “Here I am. Which are you, my son?” ²⁷  27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up ²⁸  and eat some of my wild game so that you can bless me.” ²⁹  27:20 But Isaac asked his son, “How in the world ³⁰  did you find it so quickly, ³¹  my son?” “Because the Lord your God brought it to me,” ³²  he replied. ³³  27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ³⁴  my son, and know for certain if you really are my son Esau.” ³⁵  27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. ³⁶  27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob ³⁷  replied. 27:25 Isaac ³⁸  said, “Bring some of the wild game for me to eat, my son. ³⁹  Then I will bless you.” ⁴⁰  So Jacob ⁴¹  brought it to him, and he ate it. He also brought him wine, and Isaac ⁴²  drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.”

Daniel 6:14-16

6:14 When the king heard this, ⁴³  he was very upset and began thinking about ⁴⁴  how he might rescue Daniel. Until late afternoon ⁴⁵  he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and ⁴⁶  said to him, ⁴⁷  “Recall, ⁴⁸  O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, ⁴⁹  and Daniel was brought and thrown into a den ⁵⁰  of lions. The king consoled ⁵¹  Daniel by saying, “Your God whom you continually serve will rescue you!”

Mark 6:20

6:20 because Herod stood in awe of ⁵²  John and protected him, since he knew that John ⁵³  was a righteous and holy man. When Herod ⁵⁴  heard him, he was thoroughly baffled, ⁵⁵  and yet ⁵⁶  he liked to listen to John. ⁵⁷ 

Mark 6:26

6:26 Although it grieved the king deeply, ⁵⁸  he did not want to reject her request because of his oath and his guests.

Luke 13:32

13:32 But ⁵⁹  he said to them, “Go ⁶⁰  and tell that fox, ⁶¹  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ⁶²  I will complete my work. ⁶³ 

John 19:12-16

19:12 From this point on, Pilate tried ⁶⁴  to release him. But the Jewish leaders ⁶⁵  shouted out, ⁶⁶  “If you release this man, ⁶⁷  you are no friend of Caesar! ⁶⁸  Everyone who claims to be a king ⁶⁹  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁷⁰  in the place called “The Stone Pavement” ⁷¹  (Gabbatha in ⁷²  Aramaic). ⁷³  19:14 (Now it was the day of preparation ⁷⁴  for the Passover, about noon. ⁷⁵ ) ⁷⁶  Pilate ⁷⁷  said to the Jewish leaders, ⁷⁸  “Look, here is your king!”

19:15 Then they ⁷⁹  shouted out, “Away with him! Away with him! ⁸⁰  Crucify ⁸¹  him!” Pilate asked, ⁸²  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate ⁸³  handed him over ⁸⁴  to them to be crucified.

The Crucifixion

So they took Jesus,

Acts 24:23-27

24:23 He ordered the centurion ⁸⁵  to guard Paul, ⁸⁶  but to let him have some freedom, ⁸⁷  and not to prevent any of his friends ⁸⁸  from meeting his needs. ⁸⁹ 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁹⁰  arrived with his wife Drusilla, ⁹¹  who was Jewish, he sent for Paul and heard him speak ⁹²  about faith in Christ Jesus. ⁹³  24:25 While Paul ⁹⁴  was discussing ⁹⁵  righteousness, self-control, ⁹⁶  and the coming judgment, Felix ⁹⁷  became ⁹⁸  frightened and said, “Go away for now, and when I have an opportunity, ⁹⁹  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ¹⁰⁰  and for this reason he sent for Paul ¹⁰¹  as often as possible ¹⁰²  and talked ¹⁰³  with him. 24:27 After two years ¹⁰⁴  had passed, Porcius Festus ¹⁰⁵  succeeded Felix, ¹⁰⁶  and because he wanted to do the Jews a favor, Felix left Paul in prison. ¹⁰⁷ 

Acts 25:3-9

25:3 Requesting him to do them a favor against Paul, ¹⁰⁸  they urged Festus ¹⁰⁹  to summon him to Jerusalem, planning an ambush ¹¹⁰  to kill him along the way. 25:4 Then Festus ¹¹¹  replied that Paul was being kept at Caesarea, ¹¹²  and he himself intended to go there ¹¹³  shortly. 25:5 “So,” he said, “let your leaders ¹¹⁴  go down there ¹¹⁵  with me, and if this man has done anything wrong, ¹¹⁶  they may bring charges ¹¹⁷  against him.”

25:6 After Festus ¹¹⁸  had stayed ¹¹⁹  not more than eight or ten days among them, he went down to Caesarea, ¹²⁰  and the next day he sat ¹²¹  on the judgment seat ¹²²  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ¹²³  bringing many serious ¹²⁴  charges that they were not able to prove. ¹²⁵  25:8 Paul said in his defense, ¹²⁶  “I have committed no offense ¹²⁷  against the Jewish law ¹²⁸  or against the temple or against Caesar.” ¹²⁹  25:9 But Festus, ¹³⁰  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹³¹  before me there on these charges?” ¹³² 

[5:1]  ¹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ² tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ³ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:2]  ⁵ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ⁶ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁷ tn Heb “The days of Adam.”

[5:4]  ⁸ tn Heb “he fathered.”

[5:4]  ⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ¹⁰ tn Heb “all the days of Adam which he lived”

[5:5]  ¹¹ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ¹² tn Heb “he fathered.”

[5:7]  ¹³ tn Heb “he fathered.”

[5:7]  ¹⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ¹⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ¹⁸ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁹ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ²⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ²² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ²³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ²⁴ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[27:17]  ²⁵ tn Heb “gave…into the hand of.”

[27:18]  ²⁶ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  ²⁷ sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.

[27:19]  ²⁸ tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

[27:19]  ²⁹ tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

[27:20]  ³⁰ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ³¹ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ³² tn Heb “caused to meet before me.”

[27:20]  ³³ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  ³⁴ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ³⁵ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[27:23]  ³⁶ tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

[27:24]  ³⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ³⁸ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  ³⁹ tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[27:25]  ⁴⁰ tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

[27:25]  ⁴¹ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ⁴² tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[6:14]  ⁴³ tn Aram “the word.”

[6:14]  ⁴⁴ tn Aram “placed his mind on.”

[6:14]  ⁴⁵ tn Aram “the entrances of the sun.”

[6:15]  ⁴⁶ tc Theodotion lacks the words “came by collusion to the king and.”

[6:15]  ⁴⁷ tn Aram “the king.”

[6:15]  ⁴⁸ tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”

[6:16]  ⁴⁹ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ⁵⁰ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ⁵¹ tn Aram “answered and said [to Daniel].”

[6:20]  ⁵² tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ⁵³ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ⁵⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁵⁵ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ⁵⁶ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ⁵⁷ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[6:26]  ⁵⁸ tn Grk “and being deeply grieved, the king did not want.”

[13:32]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ⁶⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ⁶¹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ⁶² sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ⁶³ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[19:12]  ⁶⁴ tn Grk “sought.”

[19:12]  ⁶⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ⁶⁶ tn Grk “shouted out, saying.”

[19:12]  ⁶⁷ tn Grk “this one.”

[19:12]  ⁶⁸ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁶⁹ tn Grk “who makes himself out to be a king.”

[19:13]  ⁷⁰ tn Or “the judge’s seat.”

[19:13]  ⁷¹ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ⁷² tn Grk “in Hebrew.”

[19:13]  ⁷³ sn This is a parenthetical note by the author.

[19:14]  ⁷⁴ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ⁷⁵ tn Grk “about the sixth hour.”

[19:14]  ⁷⁶ sn This is a parenthetical note by the author.

[19:14]  ⁷⁷ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ⁷⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:15]  ⁷⁹ tn Grk “Then these.”

[19:15]  ⁸⁰ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ⁸¹ sn See the note on Crucify in 19:6.

[19:15]  ⁸² tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[19:16]  ⁸³ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ⁸⁴ tn Or “delivered him over.”

[24:23]  ⁸⁵ sn See the note on the word centurion in 10:1.

[24:23]  ⁸⁶ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁸⁷ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁸⁸ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁸⁹ tn Grk “from serving him.”

[24:24]  ⁹⁰ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁹¹ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁹² tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁹³ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ⁹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁹⁵ tn Or “speaking about.”

[24:25]  ⁹⁶ 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]  ⁹⁷ sn See the note on Felix in 23:26.

[24:25]  ⁹⁸ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ¹⁰² 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]  ¹⁰³ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ¹⁰⁴ tn Grk “After a two-year period.”

[24:27]  ¹⁰⁵ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ¹⁰⁶ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  ¹⁰⁷ tn Grk “left Paul imprisoned.”

[25:3]  ¹⁰⁸ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ¹⁰⁹ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ¹¹⁰ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  ¹¹¹ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹¹² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ¹¹³ tn The word “there” is not in the Greek text but is implied.

[25:5]  ¹¹⁴ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹¹⁵ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹¹⁶ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ¹¹⁷ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6]  ¹¹⁸ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ¹¹⁹ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ¹²⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  ¹²¹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ¹²² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:7]  ¹²³ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ¹²⁴ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ¹²⁵ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ¹²⁶ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ¹²⁷ tn Grk “I have sinned…in nothing.”

[25:8]  ¹²⁸ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  ¹²⁹ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:9]  ¹³⁰ sn See the note on Porcius Festus in 24:27.

[25:9]  ¹³¹ tn Or “stand trial.”

[25:9]  ¹³² tn Grk “concerning these things.”