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The Daily Audio Bible Reading for Thursday June 27, 2024 (NIV)

2 Kings 10:32-12:21

32 In those days the Lord began to reduce the size of Israel’s territory.[a] Hazael attacked their eastern border.[b] 33 He conquered all the land of Gilead, including the territory of Gad, Reuben, and Manasseh, extending all the way from the Aroer in the Arnon Valley through Gilead to Bashan.[c]

34 The rest of the events of Jehu’s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel.[d] 35 Jehu passed away[e] and was buried in Samaria. His son Jehoahaz replaced him as king. 36 Jehu reigned over Israel for twenty-eight years in Samaria.

Athaliah is Eliminated

11 When Athaliah, the mother of Ahaziah, saw that her son was dead, she was determined to destroy the entire royal line.[f] 2 So Jehosheba, the daughter of King Jehoram[g] and sister of Ahaziah, took Ahaziah’s son Joash and stole him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored.[h] So he was hidden from Athaliah and escaped execution.[i] 3 He hid out with his nurse in the Lord’s temple[j] for six years, while Athaliah was ruling over the land.

4 In the seventh year Jehoiada summoned[k] the officers of the units of hundreds of the Carians[l] and the royal bodyguard.[m] He met with them[n] in the Lord’s temple. He made an agreement[o] with them and made them swear an oath of allegiance in the Lord’s temple. Then he showed them the king’s son. 5 He ordered them, “This is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace. 6 Another third of you will be stationed at the Foundation[p] Gate. Still another third of you will be stationed at the gate behind the royal guard.[q] You will take turns guarding the palace.[r] 7 The two units who are off duty on the Sabbath will guard the Lord’s temple and protect the king.[s] 8 You must surround the king. Each of you must hold his weapon in his hand. Whoever approaches your ranks must be killed. You must accompany the king wherever he goes.”[t]

9 The officers of the units of hundreds did just as[u] Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath, and reported[v] to Jehoiada the priest. 10 The priest gave to the officers of the units of hundreds King David’s spears and the shields that were kept in the Lord’s temple. 11 The royal bodyguard[w] took their stations, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king.[x] 12 Jehoiada[y] led out the king’s son and placed on him the crown and the royal insignia.[z] They proclaimed him king and poured olive oil on his head.[aa] They clapped their hands and cried out, “Long live the king!”

13 When Athaliah heard the royal guard[ab] shout, she joined the crowd[ac] at the Lord’s temple. 14 Then she saw[ad] the king standing by the pillar, according to custom. The officers stood beside the king with their trumpets, and all the people of the land were celebrating and blowing trumpets. Athaliah tore her clothes and screamed, “Treason, treason!”[ae] 15 Jehoiada the priest ordered the officers of the units of hundreds, who were in charge of the army,[af] “Bring her outside the temple to the guards.[ag] Put to death by the sword anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple.[ah] 16 They seized her and took her into the precincts of the royal palace through the horses’ entrance.[ai] There she was executed.

17 Jehoiada then drew up a covenant between the Lord and the king and people, stipulating that they should be loyal to the Lord.[aj] 18 All the people of the land went and demolished[ak] the temple of Baal. They smashed its altars and idols[al] to bits.[am] They killed Mattan the priest of Baal in front of the altar. Jehoiada the priest[an] then placed guards at the Lord’s temple. 19 He took the officers of the units of hundreds, the Carians, the royal bodyguard, and all the people of the land, and together they led the king down from the Lord’s temple. They entered the royal palace through the Gate of the Royal Bodyguard,[ao] and the king[ap] sat down on the royal throne. 20 All the people of the land celebrated, for the city had rest now that they had killed Athaliah with the sword in the royal palace.

Joash’s Reign over Judah

21 (12:1)[aq] Jehoash[ar] was seven years old when he began to reign. 12 1 (12:2) In Jehu’s seventh year Jehoash became king; he reigned for forty years in Jerusalem. His mother was Zibiah, who was from Beer Sheba. 2 Jehoash did what the Lord approved[as] all his days when[at] Jehoiada the priest taught him. 3 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.

4 Jehoash said to the priests, “I place at your disposal[au] all the consecrated silver that has been brought to the Lord’s temple, including the silver collected from the census tax,[av] the silver received from those who have made vows,[aw] and all the silver that people have voluntarily contributed to the Lord’s temple.[ax] 5 The priests should receive the silver they need from the treasurers and repair any damage to the temple they discover.”[ay]

6 By the twenty-third year of King Jehoash’s reign the priests had still not repaired the damage to the temple. 7 So King Jehoash summoned Jehoiada the priest along with the other priests, and said to them, “Why have you not repaired the damage to the temple? Now, take no more silver from your treasurers unless you intend to use it to repair the damage.”[az] 8 The priests agreed[ba] not to collect silver from the people and relieved themselves of personal responsibility for the temple repairs.[bb]

9 Jehoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of[bc] the Lord’s temple. The priests who guarded the entrance would put into it all the silver brought to the Lord’s temple. 10 When they saw the chest was full of silver, the royal secretary[bd] and the high priest counted the silver that had been brought to the Lord’s temple and bagged it up.[be] 11 They would then hand over[bf] the silver that had been weighed to the construction foremen[bg] assigned to the Lord’s temple. They hired carpenters and builders to work on the Lord’s temple, 12 as well as masons and stonecutters. They bought wood and chiseled stone to repair the damage to the Lord’s temple and also paid for all the other expenses.[bh] 13 The silver brought to the Lord’s temple was not used for silver bowls, trimming shears, basins, trumpets, or any kind of gold or silver implements. 14 It was handed over[bi] to the foremen who used it to repair the Lord’s temple. 15 They did not audit the treasurers who disbursed[bj] the funds to the foremen, for they were honest.[bk] 16 (The silver collected in conjunction with reparation offerings and sin offerings was not brought to the Lord’s temple; it belonged to the priests.)

17 At that time King Hazael of Syria attacked[bl] Gath and captured it. Hazael then decided to attack Jerusalem.[bm] 18 King Jehoash of Judah collected all the sacred items that his ancestors Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had consecrated, as well as his own sacred items and all the gold that could be found in the treasuries of the Lord’s temple and the royal palace. He sent it all[bn] to King Hazael of Syria, who then withdrew[bo] from Jerusalem.

19 The rest of the events of Joash’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[bp] 20 His servants conspired against him[bq] and murdered Joash at Beth Millo, on the road that goes down to Silla.[br] 21 His servants Jozabad son of Shimeath and Jehozabad son of Shomer murdered him.[bs] He was buried[bt] with his ancestors in the City of David. His son Amaziah replaced him as king.

Footnotes:

  1. 2 Kings 10:32 tn Heb “began to cut off Israel.”
  2. 2 Kings 10:32 tn Heb “Hazael struck them down in all the territory of Israel, from the Jordan on the east.” In the Hebrew text the phrase “from the Jordan on the east” begins v. 33.
  3. 2 Kings 10:33 tn Heb “all the land of Gilead, the Gadites, and the Reubenites, and the Manassehites, from Aroer which is near the Arnon Valley, and Gilead, and Bashan.”
  4. 2 Kings 10:34 tn Heb “As for the rest of the events of Jehu, and all which he did and all his strength, are they not written on the scroll of the events of the days of the kings of Israel?”
  5. 2 Kings 10:35 tn Heb “lay down with his fathers.”
  6. 2 Kings 11:1 tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum) “arise,” is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.
  7. 2 Kings 11:2 tn Heb “Joram,” which is a short form of the name Jehoram.
  8. 2 Kings 11:2 tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept” for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid at the temple for six years.
  9. 2 Kings 11:2 tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.
  10. 2 Kings 11:3 tn Heb “and he was with her [in] the house of the Lord hiding.”
  11. 2 Kings 11:4 tn Heb “Jehoiada sent and took.”
  12. 2 Kings 11:4 sn The Carians were apparently a bodyguard, probably comprised of foreigners. See HALOT 497 s.v. כָּרִי and M. Cogan and H. Tadmor, II Kings (AB), 126.
  13. 2 Kings 11:4 tn Heb “the runners.”
  14. 2 Kings 11:4 tn Heb “he brought them to himself.”
  15. 2 Kings 11:4 tn Or “covenant.”
  16. 2 Kings 11:6 tn Heb “the gate of Sur” (followed by many English versions) but no such gate is mentioned elsewhere in the OT. The parallel account in 2 Chr 23:5 has “Foundation Gate.” סוּר (sur), “Sur,” may need to be emended to יְסוֹד (yesod) “foundation,” involving in part dalet-resh confusion.
  17. 2 Kings 11:6 tn Heb “the runners.”
  18. 2 Kings 11:6 tn The meaning of מַסָּח (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying “house,” takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. מַסָּח for the proposed meaning “alternating” (i.e., “in turns”).
  19. 2 Kings 11:7 tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.” The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king.
  20. 2 Kings 11:8 tn Heb “and be with the king in his going out and in his coming in.”
  21. 2 Kings 11:9 tn Heb “according to all that.”
  22. 2 Kings 11:9 tn Heb “came.”
  23. 2 Kings 11:11 tn Heb “the runners” (also in v. 19).
  24. 2 Kings 11:11 tn Heb “and the runners stood, each with his weapons in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”
  25. 2 Kings 11:12 tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.
  26. 2 Kings 11:12 tn The Hebrew term עֵדוּת (ʿedut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.
  27. 2 Kings 11:12 tn Or “they made him king and anointed him.”
  28. 2 Kings 11:13 tc The MT reads, “and Athaliah heard the sound of the runners, the people.” The term הָעָם (haʿam), “the people,” is probably a scribal addition anticipating the reference to the people later in the verse and in v. 14.
  29. 2 Kings 11:13 tn Heb “she came to the people.”
  30. 2 Kings 11:14 tn Heb “and she saw, and look.”
  31. 2 Kings 11:14 tn Or “conspiracy, conspiracy.”
  32. 2 Kings 11:15 tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.
  33. 2 Kings 11:15 tn Heb “ranks.”
  34. 2 Kings 11:15 tn Heb “for the priest had said, ‘Let her not be put to death in the house of the Lord.’”
  35. 2 Kings 11:16 tn Heb “and they placed hands on her, and she went the way of the entrance of the horses [into] the house of the king.”
  36. 2 Kings 11:17 tn Heb “and Jehoiada made a covenant between the Lord and [between] the king and [between] the people, to become a people for the Lord, and between the king and [between] the people.” The final words of the verse (“and between the king and [between] the people”) are probably accidentally repeated from earlier in the verse. They do not appear in the parallel account in 2 Chr 23:16. If retained, they probably point to an agreement governing how the king and people should relate to one another.
  37. 2 Kings 11:18 tn Or “tore down.”
  38. 2 Kings 11:18 tn Or “images.”
  39. 2 Kings 11:18 tn The Hebrew construction translated “smashed…to bits” is emphatic. The adverbial infinitive absolute (הֵיטֵב [hetev], “well”) accompanying the Piel form of the verb שָׁבַר (shavar), “break,” suggests thorough demolition.
  40. 2 Kings 11:18 tn Heb “the priest.” Jehoiada’s name is added for clarification.
  41. 2 Kings 11:19 tn Heb “the Gate of the Runners of the House of the King.”
  42. 2 Kings 11:19 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  43. 2 Kings 11:21 sn Beginning with 11:21, the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.
  44. 2 Kings 11:21 tn Heb “Jehoash”; Jehoash is an alternate version of the name Joash (see 11:2) used through 12:18 in the Hebrew text. The name Joash reappears in 12:19.
  45. 2 Kings 12:2 tn Heb “what was proper in the eyes of the Lord.”
  46. 2 Kings 12:2 tn The MT reads יָמָיו אֲשֶׁר (yamayv ʾasher, “all his days which…”). The LXX says “all the days which Jehoiada the priest enlightened him,” implying either יָמִים (yamim, “days”) or יְמֵי (yeme, “days of”), without the pronominal suffix. Lev 13:46 demonstrates that יְמֵי can be in construct with an אֲשֶׁר clause, but an אֲשֶׁר clause can also follow יוֹם (yom “day”) when it has a pronominal suffix. In either case the אֲשֶׁר clause restricts the time period that יוֹם describes. Therefore this verse does not contradict 2 Chr 24:2 which limits its praise of the king to “all the days of Jehoiada the priest.”
  47. 2 Kings 12:4 tn The words “I place at your disposal” are added in the translation for clarification.
  48. 2 Kings 12:4 tn Heb “the silver of passing over a man.” The precise meaning of the phrase is debated, but עָבַר (ʿavar), “pass over,” probably refers here to counting, suggesting the reference is to a census conducted for taxation purposes. See M. Cogan and H. Tadmor, II Kings (AB), 137.
  49. 2 Kings 12:4 tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137.
  50. 2 Kings 12:4 tn Heb “all the silver which goes up on the heart of a man to bring to the house of the Lord.”
  51. 2 Kings 12:5 tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds.
  52. 2 Kings 12:7 tn Heb “Now, do not take silver from your treasurers, because for the damages to the temple you must give it.”
  53. 2 Kings 12:8 tn Outside of this passage the verb אוּת (ʾut) appears only in Gen 34:15-22.
  54. 2 Kings 12:8 tn Heb “and not to repair the damages to the temple.” This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves.
  55. 2 Kings 12:9 tn Heb “on the right of the altar as a man enters.”
  56. 2 Kings 12:10 tn Heb “the king’s scribe.”
  57. 2 Kings 12:10 tn Heb “went up and tied [it] and counted the silver that was found in the house of the Lord.” The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT).
  58. 2 Kings 12:11 tn Heb “would give.”
  59. 2 Kings 12:11 tn Heb “doers of the work.”
  60. 2 Kings 12:12 tn Heb “and for all that which was going out concerning the house for repair.”
  61. 2 Kings 12:14 tn Heb “was given.”
  62. 2 Kings 12:15 tn Heb “gave.”
  63. 2 Kings 12:15 tn Heb “and they did not conduct a reckoning of the men who gave the silver into their hand to give to the doers of the work, for in honesty they were working.”
  64. 2 Kings 12:17 tn Heb “went up and fought against.”
  65. 2 Kings 12:17 tn Heb “Hazael set his face to go up against Jerusalem.”
  66. 2 Kings 12:18 tn The object (“it all”) is supplied in the translation for clarification.
  67. 2 Kings 12:18 tn Heb “went up.”
  68. 2 Kings 12:19 tn Heb “As for the rest of the events of Joash, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
  69. 2 Kings 12:20 tn Heb “rose up and conspired [with] a conspiracy.”
  70. 2 Kings 12:20 tn Heb “Beth Millo which goes down [toward] Silla.”
  71. 2 Kings 12:21 tn Heb “struck him down and he died.”
  72. 2 Kings 12:21 tn Heb “they buried him.”
New English Translation (NET)

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Acts 18:1-22

Paul at Corinth

18 After this[a] Paul[b] departed from[c] Athens and went to Corinth.[d] 2 There he[e] found[f] a Jew named Aquila,[g] a native of Pontus,[h] who had recently come from Italy with his wife Priscilla, because Claudius[i] had ordered all the Jews to depart from[j] Rome. Paul approached[k] them, 3 and because he worked at the same trade, he stayed with them and worked with them[l] (for they were tentmakers[m] by trade).[n] 4 He addressed[o] both Jews and Greeks in the synagogue[p] every Sabbath, attempting to persuade[q] them.

5 Now when Silas and Timothy arrived[r] from Macedonia,[s] Paul became wholly absorbed with proclaiming[t] the word, testifying[u] to the Jews that Jesus was the Christ.[v] 6 When they opposed him[w] and reviled him,[x] he protested by shaking out his clothes[y] and said to them, “Your blood[z] be on your own heads! I am guiltless![aa] From now on I will go to the Gentiles!” 7 Then Paul[ab] left[ac] the synagogue[ad] and went to the house of a person named Titius Justus, a Gentile who worshiped God,[ae] whose house was next door to the synagogue. 8 Crispus, the president of the synagogue,[af] believed in the Lord together with his entire household, and many of the Corinthians who heard about it[ag] believed and were baptized. 9 The Lord said to Paul by a vision[ah] in the night,[ai] “Do not be afraid,[aj] but speak and do not be silent, 10 because I am with you, and no one will assault[ak] you to harm[al] you, because I have many people in this city.” 11 So he stayed there[am] a year and six months, teaching the word of God among them.[an]

Paul Before the Proconsul Gallio

12 Now while Gallio[ao] was proconsul[ap] of Achaia,[aq] the Jews attacked Paul together[ar] and brought him before the judgment seat,[as] 13 saying, “This man is persuading[at] people to worship God in a way contrary to[au] the law!” 14 But just as Paul was about to speak,[av] Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy,[aw] I would have been justified in accepting the complaint[ax] of you Jews,[ay] 15 but since it concerns points of disagreement[az] about words and names and your own law, settle[ba] it yourselves. I will not be[bb] a judge of these things!” 16 Then he had them forced away[bc] from the judgment seat.[bd] 17 So they all seized Sosthenes, the president of the synagogue,[be] and began to beat[bf] him in front of the judgment seat.[bg] Yet none of these things were of any concern[bh] to Gallio.

Paul Returns to Antioch in Syria

18 Paul, after staying[bi] many more days in Corinth, said farewell to[bj] the brothers and sailed away to Syria accompanied by[bk] Priscilla and Aquila.[bl] He[bm] had his hair cut off[bn] at Cenchrea[bo] because he had made a vow.[bp] 19 When they reached Ephesus,[bq] Paul[br] left Priscilla and Aquila[bs] behind there, but he himself went[bt] into the synagogue[bu] and addressed[bv] the Jews. 20 When they asked him to stay longer, he would not consent,[bw] 21 but said farewell to[bx] them and added,[by] “I will come back[bz] to you again if God wills.”[ca] Then[cb] he set sail from Ephesus, 22 and when he arrived[cc] at Caesarea,[cd] he went up and greeted[ce] the church at Jerusalem[cf] and then went down to Antioch.[cg]

Footnotes:

  1. Acts 18:1 tn Grk “After these things.”
  2. Acts 18:1 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  3. Acts 18:1 tn Or “Paul left.”
  4. Acts 18:1 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
  5. Acts 18:2 tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.
  6. Acts 18:2 tn Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
  7. Acts 18:2 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
  8. Acts 18:2 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
  9. Acts 18:2 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).
  10. Acts 18:2 tn Or “to leave.”
  11. Acts 18:2 tn Or “went to.”
  12. Acts 18:3 tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, ērgazeto) it relates (by implication) to both of them.
  13. Acts 18:3 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκηνοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
  14. Acts 18:3 sn This is a parenthetical note by the author.
  15. Acts 18:4 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  16. Acts 18:4 sn See the note on synagogue in 6:9.
  17. Acts 18:4 tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeithen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.
  18. Acts 18:5 tn Grk “came down.”
  19. Acts 18:5 sn Macedonia was the Roman province of Macedonia in Greece.
  20. Acts 18:5 tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneicheto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
  21. Acts 18:5 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
  22. Acts 18:5 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
  23. Acts 18:6 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  24. Acts 18:6 tn The participle βλασφημούντων (blasphēmountōn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.
  25. Acts 18:6 tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxamenos) has been translated as a finite verb due to requirements of contemporary English style.sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”
  26. Acts 18:6 sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).
  27. Acts 18:6 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
  28. Acts 18:7 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  29. Acts 18:7 tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.
  30. Acts 18:7 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
  31. Acts 18:7 tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
  32. Acts 18:8 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
  33. Acts 18:8 tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.
  34. Acts 18:9 sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.
  35. Acts 18:9 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
  36. Acts 18:9 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
  37. Acts 18:10 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
  38. Acts 18:10 tn Or “injure.”
  39. Acts 18:11 tn The word “there” is not in the Greek text, but is implied.
  40. Acts 18:11 tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).
  41. Acts 18:12 sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.
  42. Acts 18:12 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
  43. Acts 18:12 sn Achaia was a Roman province initially created in 146 b.c. that included most of Greece. In 27 b.c. it was divided into the two separate provinces of Macedonia and Achaia. At that time Achaia was composed of the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
  44. Acts 18:12 tn Grk “with one accord.”
  45. Acts 18:12 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
  46. Acts 18:13 tn Or “inciting.”
  47. Acts 18:13 tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
  48. Acts 18:14 tn Grk “about to open his mouth” (an idiom).
  49. Acts 18:14 tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
  50. Acts 18:14 tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”
  51. Acts 18:14 tn Grk “accepting your complaint, O Jews.”
  52. Acts 18:15 tn Or “dispute.”
  53. Acts 18:15 tn Grk “see to it” (an idiom).
  54. Acts 18:15 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
  55. Acts 18:16 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (apēlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
  56. Acts 18:16 sn See the note on the term judgment seat in 18:12.
  57. Acts 18:17 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).sn See the note on synagogue in 6:9.
  58. Acts 18:17 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
  59. Acts 18:17 sn See the note on the term judgment seat in 18:12.
  60. Acts 18:17 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
  61. Acts 18:18 tn The participle προσμείνας (prosmeinas) is taken temporally.
  62. Acts 18:18 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxamenos) has been translated as a finite verb due to requirements of contemporary English style.
  63. Acts 18:18 tn Grk “Syria, and with him.”
  64. Acts 18:18 sn See the note on Aquila in 18:2.
  65. Acts 18:18 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keiramenos) is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akulas) and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
  66. Acts 18:18 tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
  67. Acts 18:18 tn That is, “before he sailed from Cenchrea.”sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
  68. Acts 18:18 sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6; 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
  69. Acts 18:19 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.
  70. Acts 18:19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  71. Acts 18:19 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
  72. Acts 18:19 tn Grk “going”; the participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  73. Acts 18:19 sn See the note on synagogue in 6:9.
  74. Acts 18:19 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  75. Acts 18:20 sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
  76. Acts 18:21 tn Or “but took leave of.”
  77. Acts 18:21 tn Grk “and saying”; the participle εἰπών (eipōn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
  78. Acts 18:21 tn Or “will return.”
  79. Acts 18:21 tn The participle θέλοντος (thelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
  80. Acts 18:21 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
  81. Acts 18:22 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”
  82. Acts 18:22 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. This was a sea voyage of 620 mi (990 km).
  83. Acts 18:22 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasamenos) are translated as finite verbs due to requirements of contemporary English style.
  84. Acts 18:22 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebē) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
  85. Acts 18:22 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
New English Translation (NET)

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Psalm 145

Psalm 145[a]

A psalm of praise; by David.

145 I will extol you, my God, O King.
I will praise your name continually.[b]
2 Every day I will praise you.
I will praise your name continually.[c]
3 The Lord is great and certainly worthy of praise.
No one can fathom his greatness.[d]
4 One generation will praise your deeds to another,
and tell about your mighty acts.[e]
5 I will focus on your honor and majestic splendor,
and your amazing deeds.[f]
6 They will proclaim[g] the power of your awesome acts.
I will declare your great deeds.
7 They will talk about the fame of your great kindness,[h]
and sing about your justice.[i]
8 The Lord is merciful and compassionate;
he is patient[j] and demonstrates great loyal love.[k]
9 The Lord is good to all,
and has compassion on all he has made.[l]
10 All your works will give thanks to you, Lord.
Your loyal followers will praise you.
11 They will proclaim the splendor of your kingdom;
they will tell about your power,
12 so that mankind[m] might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
13 Your kingdom is an eternal kingdom,[n]
and your dominion endures through all generations.
14 [o] The Lord supports all who fall,
and lifts up all who are bent over.[p]
15 Everything looks to you in anticipation,[q]
and you provide them with food on a regular basis.[r]
16 You open your hand,
and fill every living thing with the food it desires.[s]
17 The Lord is just in all his actions,[t]
and exhibits love in all he does.[u]
18 The Lord is near all who cry out to him,
all who cry out to him sincerely.[v]
19 He satisfies the desire[w] of his loyal followers;[x]
he hears their cry for help and delivers them.
20 The Lord protects all those who love him,
but he destroys all the wicked.
21 My mouth will praise the Lord.[y]
Let all who live[z] praise his holy name forever.

Footnotes:

  1. Psalm 145:1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
  2. Psalm 145:1 tn Or, hyperbolically, “forever.”
  3. Psalm 145:2 tn Or, hyperbolically, “forever.”
  4. Psalm 145:3 tn Heb “and concerning his greatness there is no searching.”
  5. Psalm 145:4 tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”
  6. Psalm 145:5 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
  7. Psalm 145:6 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
  8. Psalm 145:7 tn Heb “the fame of the greatness of your goodness.”
  9. Psalm 145:7 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
  10. Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
  11. Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
  12. Psalm 145:9 tn Heb “and his compassion is over all his works.”
  13. Psalm 145:12 tn Heb “the sons of man.”
  14. Psalm 145:13 tn Heb “a kingdom of all ages.”
  15. Psalm 145:14 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the (מ) (mem) and (ס) (samek) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing (נ) (nun) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
  16. Psalm 145:14 tn Perhaps “discouraged” (see Ps 57:6).
  17. Psalm 145:15 tn Heb “the eyes of all wait for you.”
  18. Psalm 145:15 tn Heb “and you give to them their food in its season” (see Ps 104:27).
  19. Psalm 145:16 tn Heb “[with what they] desire.”
  20. Psalm 145:17 tn Heb “in all his ways.”
  21. Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
  22. Psalm 145:18 tn Heb “in truth.”
  23. Psalm 145:19 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
  24. Psalm 145:19 tn Heb “the desire of those who fear him, he does.”
  25. Psalm 145:21 tn Heb “the praise of the Lord my mouth will speak.”
  26. Psalm 145:21 tn Heb “all flesh.”
New English Translation (NET)

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Proverbs 18:1

18 One who has isolated himself[a] seeks his own desires;[b]
he rejects[c] all sound judgment.

Footnotes:

  1. Proverbs 18:1 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).
  2. Proverbs 18:1 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (letoʾanah) instead of לְתַאֲוָה (letaʾavah); 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.
  3. Proverbs 18:1 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).
New English Translation (NET)

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