Acts 23:15

23:15 So now you and the council ¹  request the commanding officer ²  to bring him down to you, as if you were going to determine ³  his case ⁴  by conducting a more thorough inquiry. ⁵  We are ready to kill him ⁶  before he comes near this place.” ⁷ 

Psalms 12:2

12:2 People lie to one another; ⁸ 

they flatter and deceive. ⁹ 

Daniel 6:5-12

6:5 So these men concluded, ¹⁰  “We won’t find any pretext against this man Daniel unless it is ¹¹  in connection with the law of his God.”

6:6 So these supervisors and satraps came by collusion ¹²  to the king and said ¹³  to him, “O King Darius, live forever! 6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays ¹⁴  to any god or human other than you, O king, should be thrown into a den of lions. 6:8 Now let the king issue a written interdict ¹⁵  so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. ¹⁶  6:9 So King Darius issued the written interdict.

6:10 When Daniel realized ¹⁷  that a written decree had been issued, he entered his home, where the windows ¹⁸  in his upper room opened toward Jerusalem. ¹⁹  Three ²⁰  times daily he was ²¹  kneeling ²²  and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king ²³  came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, ²⁴  “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, ²⁵  according to the law of the Medes and Persians, which cannot be changed.”

[23:15]  ¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ³ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁴ tn Grk “determine the things about him.”

[23:15]  ⁵ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁶ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁷ tn The words “this place” are not in the Greek text, but are implied.

[12:2]  ⁸ tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.

[12:2]  ⁹ tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”

[6:5]  ¹⁰ tn Aram “were saying.”

[6:5]  ¹¹ tn Aram “unless we find [it] against him.”

[6:6]  ¹² tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ¹³ tn Aram “thus they were saying.”

[6:7]  ¹⁴ tn Aram “prays a prayer.”

[6:8]  ¹⁵ tn Aram “establish a written interdict and inscribe a written decree.”

[6:8]  ¹⁶ tn Or “removed.”

[6:10]  ¹⁷ tn Aram “knew.”

[6:10]  ¹⁸ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ¹⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ²⁰ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ²¹ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ²² tn Aram “kneeling on his knees” (so NASB).

[6:11]  ²³ tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.

[6:12]  ²⁴ tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.

[6:12]  ²⁵ tn Aram “the word is true.”