Ezra 4:15

4:15 so that he may initiate a search of the records ¹  of his predecessors ²  and discover in those records ³  that this city is rebellious ⁴  and injurious to both kings and provinces, producing internal revolts ⁵  from long ago. ⁶  It is for this very reason that this city was destroyed.

Ezra 4:19

4:19 So I gave orders, ⁷  and it was determined ⁸  that this city from long ago has been engaging in insurrection against kings. It has continually engaged in ⁹  rebellion and revolt.

Ezra 4:2

4:2 they came to Zerubbabel and the leaders ¹⁰  and said to them, “Let us help you build, ¹¹  for like you we seek your God and we have been sacrificing to him ¹²  from the time ¹³  of King Esarhaddon ¹⁴  of Assyria, who brought us here.” ¹⁵ 

Ezra 1:1

The Decree of Cyrus

1:1 ¹⁶ In the first ¹⁷  year of King Cyrus of Persia, in order to fulfill the Lord’s message ¹⁸  spoken through ¹⁹  Jeremiah, ²⁰  the Lord stirred the mind ²¹  of King Cyrus of Persia. He disseminated ²²  a proclamation ²³  throughout his entire kingdom, announcing in a written edict ²⁴  the following: ²⁵ 

Ezra 1:1-2

The Decree of Cyrus

1:1 ²⁶ In the first ²⁷  year of King Cyrus of Persia, in order to fulfill the Lord’s message ²⁸  spoken through ²⁹  Jeremiah, ³⁰  the Lord stirred the mind ³¹  of King Cyrus of Persia. He disseminated ³²  a proclamation ³³  throughout his entire kingdom, announcing in a written edict ³⁴  the following: ³⁵ 

1:2 “Thus says King Cyrus of Persia:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple ³⁶  for him in Jerusalem, ³⁷  which is in Judah.

Ezra 1:1

The Decree of Cyrus

1:1 ³⁸ In the first ³⁹  year of King Cyrus of Persia, in order to fulfill the Lord’s message ⁴⁰  spoken through ⁴¹  Jeremiah, ⁴²  the Lord stirred the mind ⁴³  of King Cyrus of Persia. He disseminated ⁴⁴  a proclamation ⁴⁵  throughout his entire kingdom, announcing in a written edict ⁴⁶  the following: ⁴⁷ 

Jeremiah 52:3

52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. ⁴⁸  Zedekiah rebelled against the king of Babylon.

Ezekiel 17:12-21

17:12 “Say to the rebellious house of Israel: ⁴⁹  ‘Don’t you know what these things mean?’ ⁵⁰  Say: ‘See here, the king of Babylon came to Jerusalem ⁵¹  and took her king and her officials prisoner and brought them to himself in Babylon. 17:13 He took one from the royal family, ⁵²  made a treaty with him, and put him under oath. ⁵³  He then took the leaders of the land 17:14 so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand. 17:15 But this one from Israel’s royal family ⁵⁴  rebelled against the king of Babylon ⁵⁵  by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?

17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city ⁵⁶  of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die! 17:17 Pharaoh with his great army and mighty horde will not help ⁵⁷  him in battle, when siege ramps are erected and siege-walls are built to kill many people. 17:18 He despised the oath by breaking the covenant. Take note ⁵⁸  – he gave his promise ⁵⁹  and did all these things – he will not escape!

17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him ⁶⁰  for despising my oath and breaking my covenant! 17:20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me. 17:21 All the choice men ⁶¹  among his troops will die ⁶²  by the sword and the survivors will be scattered to every wind. Then you will know that I, the Lord, have spoken!

Luke 23:2-5

23:2 They ⁶³  began to accuse ⁶⁴  him, saying, “We found this man subverting ⁶⁵  our nation, forbidding ⁶⁶  us to pay the tribute tax ⁶⁷  to Caesar ⁶⁸  and claiming that he himself is Christ, ⁶⁹  a king.” 23:3 So ⁷⁰  Pilate asked Jesus, ⁷¹  “Are you the king ⁷²  of the Jews?” He replied, “You say so.” ⁷³  23:4 Then ⁷⁴  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ⁷⁵  against this man.” 23:5 But they persisted ⁷⁶  in saying, “He incites ⁷⁷  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁷⁸ 

Acts 24:5

24:5 For we have found ⁷⁹  this man to be a troublemaker, ⁸⁰  one who stirs up riots ⁸¹  among all the Jews throughout the world, and a ringleader ⁸²  of the sect of the Nazarenes. ⁸³ 

Acts 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ⁸⁴  came down with some elders and an attorney ⁸⁵  named ⁸⁶  Tertullus, and they ⁸⁷  brought formal charges ⁸⁸  against Paul to the governor.

Acts 5:22

5:22 But the officers ⁸⁹  who came for them ⁹⁰  did not find them in the prison, so they returned and reported, ⁹¹ 

Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Acts 2:13-15

2:13 But others jeered at the speakers, ⁹²  saying, “They are drunk on new wine!” ⁹³ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁹⁴  with the eleven, raised his voice, and addressed them: “You men of Judea ⁹⁵  and all you who live in Jerusalem, ⁹⁶  know this ⁹⁷  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁹⁸  for it is only nine o’clock in the morning. ⁹⁹ 

[4:15]  ¹ tn Aram “the book of the minutes.”

[4:15]  ² tn Aram “of your fathers.”

[4:15]  ³ tn Aram “discover…and learn.” For stylistic reasons this has been translated as a single concept.

[4:15]  ⁴ tn Aram “is a rebellious city.”

[4:15]  ⁵ tn Aram “revolts they are making in its midst.”

[4:15]  ⁶ tn Aram “from olden days.” So also in v. 19.

[4:19]  ⁷ tn Aram “from me was placed a decree.”

[4:19]  ⁸ tn Aram “and they searched and found.”

[4:19]  ⁹ tn Aram “are being done.”

[4:2]  ¹⁰ tn Heb “the heads of the fathers.” So also in v. 3.

[4:2]  ¹¹ tn Heb “Let us build with you.”

[4:2]  ¹² tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (vÿlo, “and him”) rather than the Kethib of the MT, וְלֹא (vÿlo’, “and not”).

[4:2]  ¹³ tn Heb “days.”

[4:2]  ¹⁴ sn Esarhaddon was king of Assyria ca. 681-669 b.c.

[4:2]  ¹⁵ sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.

[1:1]  ¹⁶ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ¹⁷ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ¹⁸ tn Heb “the word of the Lord.”

[1:1]  ¹⁹ tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  ²⁰ sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ²¹ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ²² tn Heb “caused to pass.”

[1:1]  ²³ tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ²⁴ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ²⁵ tn Heb “in writing, saying.”

[1:1]  ²⁶ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ²⁷ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ²⁸ tn Heb “the word of the Lord.”

[1:1]  ²⁹ tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  ³⁰ sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ³¹ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ³² tn Heb “caused to pass.”

[1:1]  ³³ tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ³⁴ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ³⁵ tn Heb “in writing, saying.”

[1:2]  ³⁶ tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).

[1:2]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ³⁸ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ³⁹ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ⁴⁰ tn Heb “the word of the Lord.”

[1:1]  ⁴¹ tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  ⁴² sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ⁴³ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ⁴⁴ tn Heb “caused to pass.”

[1:1]  ⁴⁵ tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ⁴⁶ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ⁴⁷ tn Heb “in writing, saying.”

[52:3]  ⁴⁸ tn Heb “Surely (or “for”) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.” For the phrase “drive out of his sight,” see 7:15.

[17:12]  ⁴⁹ tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.

[17:12]  ⁵⁰ sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.

[17:12]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:13]  ⁵² tn Or “descendants”; Heb “seed” (cf. v. 5).

[17:13]  ⁵³ tn Heb “caused him to enter into an oath.”

[17:15]  ⁵⁴ tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.

[17:15]  ⁵⁵ tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.

[17:16]  ⁵⁶ tn Heb “place.”

[17:17]  ⁵⁷ tn Heb “deal with” or “work with.”

[17:18]  ⁵⁸ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.

[17:18]  ⁵⁹ sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).

[17:19]  ⁶⁰ tn Heb “place it on his head.”

[17:21]  ⁶¹ tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhyv) for מִבְחָריו (mivkharyv).

[17:21]  ⁶² tn Heb “fall.”

[23:2]  ⁶³ tn Here δέ (de) has not been translated.

[23:2]  ⁶⁴ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁶⁵ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ⁶⁶ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁶⁷ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:3]  ⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ⁷¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ⁷² sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ⁷³ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ⁷⁵ tn Grk “find no cause.”

[23:5]  ⁷⁶ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁷⁷ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ⁷⁸ tn Grk “beginning from Galilee until here.”

[24:5]  ⁷⁹ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁸⁰ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁸¹ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁸² tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ⁸³ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:1]  ⁸⁴ sn Ananias was in office from a.d. 47-59.

[24:1]  ⁸⁵ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ⁸⁶ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ⁸⁷ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ⁸⁸ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[5:22]  ⁸⁹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁹⁰ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁹¹ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[2:13]  ⁹² tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁹³ tn Grk “They are full of new wine!”

[2:14]  ⁹⁴ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁹⁵ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁹⁷ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁹⁸ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁹⁹ tn Grk “only the third hour.”