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Esther 1-5
New English Translation

The King Throws a Lavish Party

1 [a] The following events happened[b] in the days of Ahasuerus.[c] (I am referring to[d] that Ahasuerus who used to rule over 127 provinces[e] extending all the way from India to Ethiopia.[f]) 2 In those days, as King Ahasuerus sat on his royal throne in Susa[g] the citadel,[h] 3 in the third[i] year of his reign he provided a banquet for all his officials and his servants. The army[j] of Persia and Media[k] was present,[l] as well as the nobles and the officials of the provinces.

4 He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time[m]—180 days, to be exact![n] 5 When those days[o] were completed, the king then provided a seven-day[p] banquet for all the people who were present[q] in Susa the citadel, for those of highest standing to the most lowly.[r] It was held in the court located in the garden of the royal palace. 6 The furnishings included white linen and blue curtains hung by cords of the finest linen[s] and purple wool on silver rings, alabaster columns, gold and silver couches[t] displayed on a floor made of valuable stones of alabaster, mother-of-pearl, and mineral stone. 7 Drinks[u] were served in golden containers, all of which differed from one another. Royal wine was available in abundance at the king’s expense. 8 There were no restrictions on the drinking,[v] for the king had instructed all his supervisors[w] that they should do as everyone so desired.[x] 9 Queen Vashti[y] also gave a banquet for the women in King Ahasuerus’ royal palace.

Queen Vashti is Removed from Her Royal Position

10 On the seventh day, as King Ahasuerus was feeling the effects of the wine,[z] he ordered Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs who attended him,[aa] 11 to bring Queen Vashti into the king’s presence wearing her royal high turban. He wanted to show the people and the officials her beauty, for she was very attractive.[ab] 12 But Queen Vashti refused[ac] to come at the king’s bidding[ad] conveyed through the eunuchs. Then the king became extremely angry, and his rage consumed[ae] him.

13 The king then inquired of the wise men who were discerners of the times—for it was the royal custom to confer with all those who were proficient in laws and legalities.[af] 14 Those who were closest to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan. These men were the seven officials of Persia and Media who saw the king on a regular basis[ag] and had the most prominent offices[ah] in the kingdom. 15 The king asked,[ai] “By law,[aj] what should be done to Queen Vashti in light of the fact that she has not obeyed the instructions of King Ahasuerus conveyed through the eunuchs?”

16 Memucan then replied to the king and the officials, “The wrong of Queen Vashti is not against the king alone, but against all the officials and all the people who are throughout all the provinces of King Ahasuerus. 17 For the matter concerning the queen will spread to all the women, leading them to treat their husbands with contempt, saying, ‘When King Ahasuerus gave orders to bring Queen Vashti into his presence, she would not come.’ 18 And this very day the noble ladies of Persia and Media who have heard the matter concerning the queen will respond in the same way to all the royal officials, and there will be more than enough contempt and anger. 19 If the king is so inclined,[ak] let a royal edict go forth from him, and let it be written in the laws of Persia and Media that cannot be repealed,[al] that Vashti[am] may not come into the presence of King Ahasuerus, and let the king convey her royalty to another[an] who is more deserving than she.[ao] 20 And let the king’s decision that he will enact be disseminated[ap] throughout all his kingdom, vast though it is.[aq] Then all the women will give honor to their husbands, from the most prominent to the lowly.”

21 The matter seemed appropriate to the king and the officials. So the king acted on the advice of Memucan. 22 He sent letters throughout all the royal provinces, to each province according to its own script and to each people according to their own language,[ar] that every man should be ruling his family[as] and should be speaking the language of his own people.[at]

Esther Becomes Queen in Vashti’s Place

2 When these things had been accomplished[au] and the rage of King Ahasuerus had diminished, he remembered[av] Vashti and what she had done and what had been decided[aw] against her. 2 The king’s servants who attended him said, “Let a search be conducted on the king’s behalf for attractive young women.[ax] 3 And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem[ay] under the authority of Hegai, the king’s eunuch who oversees the women, and let him provide whatever cosmetics they desire.[az] 4 Let the young woman whom the king finds most attractive[ba] become queen in place of Vashti.” This seemed like a good idea to the king,[bb] so he acted accordingly.

5 Now there happened to be a Jewish man in Susa the citadel whose name was Mordecai.[bc] He was the son of Jair, the son of Shimei, the son of Kish, a Benjaminite, 6 who had been taken into exile from Jerusalem with the captives who had been carried into exile with Jeconiah[bd] king of Judah, whom Nebuchadnezzar king of Babylon had taken into exile. 7 Now he was acting as the guardian of[be] Hadassah[bf] (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive.[bg] This young woman was very attractive and had a beautiful figure.[bh] When her father and mother died, Mordecai had raised her[bi] as if she were his own daughter.

8 It so happened that when the king’s edict and his law became known[bj] many young women were taken to Susa the citadel to be placed under the authority of Hegai. Esther also was taken to the royal palace[bk] to be under the authority of Hegai, who was overseeing the women. 9 This young woman pleased him,[bl] and she found favor with him. He quickly provided her with her cosmetics and her rations; he also provided her with the seven specially chosen[bm] young women who were from the palace. He then transferred her and her young women to the best quarters in the harem.[bn]

10 Now Esther had not disclosed her people or her lineage,[bo] for Mordecai had instructed her not to do so.[bp] 11 And day after day Mordecai used to walk back and forth in front of the court of the harem in order to learn how Esther was doing[bq] and what might happen to her.

12 At the end of the twelve months that were required for the women,[br] when the turn of each young woman arrived to go to King Ahasuerus—for in this way they had to fulfill their time of cosmetic treatment: six months with oil of myrrh, and six months with perfume and various ointments used by women— 13 the woman would go to the king in the following way: Whatever she asked for would be provided for her to take with her from the harem to the royal palace. 14 In the evening she went, and in the morning she returned to a separate part[bs] of the harem, to the authority of Shaashgaz, the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her[bt] and she was requested by name.

15 When it became the turn of Esther daughter of Abihail the uncle of Mordecai (who had raised her as if she were his own daughter[bu]) to go to the king, she did not request anything except what Hegai the king’s eunuch, who was overseer of the women, had recommended. Yet Esther met with the approval of all who saw her. 16 Then Esther was taken to King Ahasuerus at his royal residence in the tenth[bv] month (that is, the month of Tebeth) in the seventh[bw] year of his reign. 17 And the king loved Esther more than all the other women, and she met with his loving approval[bx] more than all the other young women.[by] So he placed the royal high turban on her head and appointed her queen[bz] in place of Vashti. 18 Then the king prepared a large banquet for all his officials and his servants—it was actually Esther’s banquet. He also set aside a holiday for the provinces, and he provided for offerings at the king’s expense.[ca]

Mordecai Learns of a Plot against the King

19 Now when the young women were being gathered again,[cb] Mordecai was sitting at the king’s gate.[cc] 20 Esther was still not divulging her lineage or her people,[cd] just as Mordecai had instructed her.[ce] Esther continued to do whatever Mordecai said, just as she had done when he was raising her.

21 In those days while Mordecai was sitting at the king’s gate, Bigthan[cf] and Teresh,[cg] two of the king’s eunuchs who protected the entrance,[ch] became angry and plotted to assassinate[ci] King Ahasuerus. 22 When Mordecai learned of the conspiracy,[cj] he informed Queen Esther,[ck] and Esther told the king in Mordecai’s name. 23 The king then had the matter investigated and, finding it to be so, had the two conspirators[cl] hanged on a gallows.[cm] It was then recorded in the daily chronicles in the king’s presence.

Haman Conspires to Destroy the Jews

3 Some time later[cn] King Ahasuerus promoted[co] Haman the son of Hammedatha, the Agagite, exalting him and setting his position[cp] above that of all the officials who were with him. 2 As a result,[cq] all the king’s servants who were at the king’s gate were bowing and paying homage to Haman, for the king had so commanded. However, Mordecai did not bow,[cr] nor did he pay him homage.

3 Then the servants of the king who were at the king’s gate asked Mordecai, “Why are you violating the king’s commandment?” 4 And after they had spoken to him day after day[cs] without his paying any attention to them, they informed Haman to see whether this attitude on Mordecai’s part would be permitted.[ct] Furthermore, he had disclosed to them that he was a Jew.[cu]

5 When Haman saw that Mordecai was not bowing or paying homage to him, he[cv] was filled with rage. 6 But the thought of striking out against[cw] Mordecai alone was repugnant to him, for he had been informed[cx] of the identity of Mordecai’s people.[cy] So Haman sought to destroy all the Jews (that is, the people of Mordecai)[cz] who were in all the kingdom of Ahasuerus.

7 In the first month (that is, the month of Nisan), in the twelfth year[da] of King Ahasuerus’ reign, pur[db] (that is, the lot) was cast before Haman in order to determine a day and a month.[dc] It turned out to be the twelfth month (that is, the month of Adar).[dd]

8 Then Haman said to King Ahasuerus, “There is a particular people[de] that is dispersed and spread among the inhabitants[df] throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king’s laws. It is not appropriate for the king to provide a haven for them.[dg] 9 If the king is so inclined,[dh] let an edict be issued[di] to destroy them. I will pay 10,000 talents of silver[dj] to be conveyed to the king’s treasuries for the officials who carry out this business.”

10 So the king removed his signet ring[dk] from his hand and gave it to Haman the son of Hammedatha, the Agagite, who was hostile toward the Jews. 11 The king replied to Haman, “Keep your money,[dl] and do with those people whatever you wish.”[dm]

12 So the royal scribes[dn] were summoned in the first month, on the thirteenth day of the month. Everything Haman commanded was written to the king’s satraps[do] and governors who were in every province and to the officials of every people, province by province according to its script and people by people according to their language. In the name of King Ahasuerus it was written and sealed with the king’s signet ring. 13 Letters were sent by the runners to all the king’s provinces stating that[dp] they should destroy, kill, and annihilate all the Jews, from youth to elderly, both women and children,[dq] on a particular day, namely the thirteenth day[dr] of the twelfth month (that is, the month of Adar), and to loot and plunder their possessions. 14 A copy of this edict was to be presented as law throughout every province; it was to be made known to all the inhabitants,[ds] so that they would be prepared for this day. 15 The messengers[dt] scurried forth[du] with the king’s order.[dv] The edict was issued in Susa the citadel. While the king and Haman sat down to drink, the city of Susa was in an uproar.[dw]

Esther Decides to Risk Everything in order to Help Her People

4 Now when Mordecai became aware of all that had been done, he[dx] tore his garments and put on sackcloth and ashes. He went out into the city, crying out in a loud[dy] and bitter voice. 2 But he went no farther than the king’s gate, for no one was permitted to enter the king’s gate clothed in sackcloth. 3 Throughout each and every province where the king’s edict and law were announced[dz] there was considerable[ea] mourning among the Jews, along with fasting, weeping, and sorrow.[eb] Sackcloth and ashes were characteristic[ec] of many. 4 When Esther’s female attendants and her eunuchs came and informed her about Mordecai’s behavior,[ed] the queen was overcome with anguish. Although she sent garments for Mordecai to put on so that he could remove his sackcloth, he would not accept them. 5 So Esther called for Hathach, one of the king’s eunuchs who had been placed at her service,[ee] and instructed him to find out the cause and reason for Mordecai’s behavior.[ef] 6 So Hathach went to Mordecai at the plaza of the city in front of the king’s gate. 7 Then Mordecai related to him everything that had happened to him, even the specific amount of money that Haman had offered to pay to the king’s treasuries for the Jews to be destroyed. 8 He also gave him a written copy of the law that had been disseminated[eg] in Susa for their destruction so that he could show it to Esther and talk to her about it. He also gave instructions that she should go to the king to implore him and petition him on behalf of her people. 9 So Hathach returned and related Mordecai’s instructions[eh] to Esther.

10 Then Esther replied to Hathach with instructions for Mordecai: 11 “All the servants of the king and the people of the king’s provinces know that there is only one law applicable[ei] to any man or woman who comes uninvited to the king in the inner court—that person will be put to death, unless the king extends to him the gold scepter, permitting him to be spared.[ej] Now I have not been invited to come to the king for some thirty days.”

12 When Esther’s reply[ek] was conveyed to Mordecai, 13 he[el] said to take back this answer to Esther: “Don’t imagine that because you are part of the king’s household you will be the one Jew[em] who will escape. 14 If you keep quiet at this time, liberation and protection for the Jews will appear[en] from another source,[eo] while you and your father’s household perish. It may very well be[ep] that you have achieved royal status[eq] for such a time as this!”

15 Then Esther sent this reply to Mordecai: 16 “Go, assemble all the Jews who are found in Susa, and fast on my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I[er] will also fast in the same way. Afterward I will go to the king, even though it violates the law.[es] If I perish, I perish.”

17 So Mordecai set out to do everything that Esther had instructed him.

Esther Appeals to the King for Help

5 It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace,[et] opposite the king’s quarters.[eu] The king was sitting on his royal throne in the palace, opposite the entrance.[ev] 2 When the king saw Queen Esther standing in the court, she met with his approval.[ew] The king extended to Esther the gold scepter that was in his hand, and Esther approached and touched the end of the scepter.

3 The king said to her, “What is on your mind,[ex] Queen Esther? What is your request? Even as much as half the kingdom will be given to you.”

4 Esther replied, “If the king is so inclined,[ey] let the king and Haman come today to the banquet that I have prepared for the king.” 5 The king replied, “Find Haman quickly so that we can do as Esther requests.”

So the king and Haman went to the banquet that Esther had prepared. 6 While at the banquet of wine, the king said to Esther, “What is your request? It shall be given to you. What is your petition? Ask for as much as half the kingdom,[ez] and it shall be done.”

7 Esther responded,[fa] “My request and my petition is this: 8 If I have found favor in the king’s sight and if the king is inclined[fb] to grant my request and approve my petition, let the king and Haman come tomorrow to the banquet that I will prepare for them. At that time[fc] I will do as the king wishes.”[fd]

Haman Expresses His Hatred of Mordecai

9 Now Haman went forth that day pleased and very much encouraged.[fe] But when Haman saw Mordecai at the king’s gate, and he did not rise or tremble in his presence,[ff] Haman was filled with rage toward Mordecai. 10 But Haman restrained himself and went on to his home.

He then sent for his friends to join him,[fg] along with his wife Zeresh. 11 Haman then recounted to them his fabulous wealth,[fh] his many sons,[fi] and how the king had magnified him and exalted him over the king’s other officials and servants. 12 Haman said, “Furthermore, Queen Esther invited[fj] only me to accompany the king to the banquet that she prepared. And also tomorrow I am invited[fk] along with the king. 13 Yet all this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king’s gate.”

14 Haman’s[fl] wife Zeresh and all his friends said to him, “Have a gallows 75 feet[fm] high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.”[fn]

It seemed like a good idea to Haman, so he had the gallows built.

Notas al pie

  1. Esther 1:1 sn In the English Bible Esther appears adjacent to Ezra-Nehemiah and with the historical books, but in the Hebrew Bible it is one of five short books (the “Scrolls,” Heb Megillot) that appear toward the end of the biblical writings. The canonicity of the book was questioned by some in ancient Judaism and early Christianity. It is one of five OT books that were at one time regarded as antilegomena (i.e., books “spoken against”). The problem with Esther was the absence of any direct mention of God. Some questioned whether a book that did not mention God could be considered sacred scripture. Attempts to resolve this by discovering the tetragrammaton (YHWH) encoded in the Hebrew text (e.g., in the initial letters of four consecutive words in the Hebrew text of Esth 5:4) are unconvincing, although they do illustrate how keenly the problem was felt by some. Martin Luther also questioned the canonicity of this book, objecting to certain parts of its content. Although no copy of Esther was found among the Dead Sea Scrolls, this does not necessarily mean that the Qumran community did not regard it as canonical. It is possible that the absence of Esther from what has survived at Qumran is merely a coincidence. Although the book does not directly mention God, it would be difficult to read it without sensing the providence of God working in powerful, though at times subtle, ways to rescue his people from danger and possible extermination. The absence of mention of the name of God may be a deliberate part of the literary strategy of the writer.
  2. Esther 1:1 tn Heb “it came about”; KJV, ASV “Now it came to pass.”
  3. Esther 1:1 tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 b.c.), and a number of modern English versions use “Xerxes” (e.g., NIV, NCV, CEV, NLT).
  4. Esther 1:1 tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.
  5. Esther 1:1 sn The geographical extent of the Persian empire was vast. The division of Xerxes’ empire into 127 smaller provinces was apparently done for purposes of administrative efficiency.
  6. Esther 1:1 tn Heb “Cush” (so NIV, NCV; KJV “Ethiopia”) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes’ palace in Persepolis that describes the extent of this empire. See ANET 316-17.
  7. Esther 1:2 tn Heb “Shushan” (so KJV, ASV). Most recent English versions render this as “Susa.”sn The city of Susa served as one of several capitals of Persia during this time; the other locations were Ecbatana, Babylon, and Persepolis. Partly due to the extreme heat of its summers, Susa was a place where Persian kings stayed mainly in the winter months. Strabo indicates that reptiles attempting to cross roads at midday died from the extreme heat (Geography 15.3.10-11).
  8. Esther 1:2 tn The Hebrew word בִּירָה (birah) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV “palace”; NAB “stronghold”; NASB “capital”; NLT “fortress.”
  9. Esther 1:3 sn The third year of Xerxes’ reign would be ca. 483 b.c.
  10. Esther 1:3 tc Due to the large numbers of people implied, some scholars suggest that the original text may have read “leaders of the army” (cf. NAB “Persian and Median aristocracy”; NASB “the army officers”; NIV “the military leaders”). However, there is no textual evidence for this emendation, and the large numbers are not necessarily improbable.
  11. Esther 1:3 sn Unlike the Book of Daniel, the usual order for this expression in Esther is “Persia and Media” (cf. vv. 14, 18, 19). In Daniel the order is “Media and Persia,” indicating a time in their history when Media was in the ascendancy.
  12. Esther 1:3 sn The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests (Esther [AB], 6).
  13. Esther 1:4 tn Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”
  14. Esther 1:4 tn The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”
  15. Esther 1:5 tc The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were “the days of the wedding” (αἱ ἡμέραι τοῦ γάμου, hai hēmerai tou gamou), presumably the king’s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes’ invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.
  16. Esther 1:5 tc The LXX has ἕξ (hex, “six”) instead of “seven.” Virtually all English versions follow the reading of the MT here, “seven.”
  17. Esther 1:5 tn Heb “were found.”
  18. Esther 1:5 tn Heb “from the great and unto the small.”
  19. Esther 1:6 sn The finest linen was byssus, a fine, costly, white fabric made in Egypt, Palestine, and Edom, and imported into Persia (BDB 101 s.v. בּוּץ; HALOT 115-16 s.v. בּוּץ).
  20. Esther 1:6 tn The Hebrew noun מִטָּה (mittah) refers to a reclining couch (cf. KJV “beds”) spread with covers, cloth and pillow for feasting and carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8). See BDB 641-42 s.v.; HALOT 573 s.v.
  21. Esther 1:7 tn Heb “to cause to drink” (Hiphil infinitive construct of שָׁקָה, shaqah). As the etymology of the Hebrew word for “banquet” (מִשְׁתֶּה, mishteh, from שָׁתָה, shatah, “to drink”) hints, drinking was a prominent feature of ancient Near Eastern banquets.
  22. Esther 1:8 tn Heb “the drinking was according to law; there was no one compelling.”
  23. Esther 1:8 tn Heb “every chief of his house”; KJV “all the officers of his house”; NLT “his staff.”
  24. Esther 1:8 tn Heb “according to the desire of man and man.”
  25. Esther 1:9 sn Vashti is the name of Xerxes’ queen according to the Book of Esther. But in the Greek histories of this period the queen’s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts.
  26. Esther 1:10 tn Heb “as the heart of the king was good with the wine.” Here the proper name (King Ahasuerus) has been substituted for the title in the translation for stylistic reasons.
  27. Esther 1:10 tn Heb “King Ahasuerus”; here the proper name has been replaced by the pronoun “him” in the translation for stylistic reasons. Cf. similarly NIV, NCV, CEV, NLT “King Xerxes.”
  28. Esther 1:11 tn Heb “was good of appearance”; KJV “was fair to look on”; NAB “was lovely to behold.”
  29. Esther 1:12 sn Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked.
  30. Esther 1:12 tn Heb “at the word of the king”; NASB “at the king’s command.”
  31. Esther 1:12 tn Heb “burned in him” (so KJV).
  32. Esther 1:13 tn Heb “judgment” (so KJV); NASB, NIV “justice”; NRSV “custom.”
  33. Esther 1:14 tn Heb “seers of the face of the king”; NASB “who had access to the king’s presence.”
  34. Esther 1:14 tn Heb “were sitting first”; NAB “held first rank in the realm.”
  35. Esther 1:15 tn These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases).
  36. Esther 1:15 tc The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification.
  37. Esther 1:19 sn Heb “If upon the king it is good”; KJV “If it please the king.” Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.
  38. Esther 1:19 sn Laws…that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15.
  39. Esther 1:19 sn Previously in this chapter the word “queen” accompanies Vashti’s name (cf. vv. 9, 11, 12, 15, 16, 17). But here, in anticipation of her demotion, the title is dropped.
  40. Esther 1:19 tn Heb “her neighbor”; NIV “someone else.”
  41. Esther 1:19 tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tov, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”
  42. Esther 1:20 tn Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”
  43. Esther 1:20 tc The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.
  44. Esther 1:22 sn For purposes of diplomacy and governmental communication throughout the far-flung regions of the Persian empire the Aramaic language was normally used. Educated people throughout the kingdom could be expected to have competence in this language. But in the situation described in v. 22 a variety of local languages are to be used, and not just Aramaic, so as to make the king’s edict understandable to the largest possible number of people.
  45. Esther 1:22 tn Heb “in his house”; NIV “over his own household.”
  46. Esther 1:22 tc The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase “to each people according to its language,” but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed.
  47. Esther 2:1 tn Heb “after these things” (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21.
  48. Esther 2:1 sn There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire.
  49. Esther 2:1 tn Or “decreed” (so NAB, NASB, NRSV); TEV “and about his proclamation against her.”
  50. Esther 2:2 tn Heb “young women, virgins, good of form.” The same phrase also occurs in v. 3.
  51. Esther 2:3 tn Heb “the house of the women” (so KJV, ASV). So also in vv. 9, 11, 13, and 14.
  52. Esther 2:3 tn Heb “their ointments”; cf. NIV, CEV, NLT “beauty treatments.”
  53. Esther 2:4 tn Heb “who is good in the eyes of the king.”
  54. Esther 2:4 tn Heb “the matter was good in the eyes of the king.” Cf. TEV “The king thought this was good advice.”
  55. Esther 2:5 sn Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai’s Jewish name is not recorded in the biblical text.
  56. Esther 2:6 sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT).
  57. Esther 2:7 tn According to HALOT 64 s.v. II אמן the term אֹמֵן (ʾomen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (ʾaman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).
  58. Esther 2:7 sn Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.
  59. Esther 2:7 tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.
  60. Esther 2:7 tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (toʾar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.”
  61. Esther 2:7 tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6).
  62. Esther 2:8 tn Heb “were heard” (so NASB); NRSV “were (had been NIV) proclaimed.”
  63. Esther 2:8 tn Heb “the house of the king.” So also in vv. 9, 13. Cf. NLT “the king’s harem.”
  64. Esther 2:9 tn Heb “was good in his eyes”; NLT “Hegai was very impressed with Esther.”
  65. Esther 2:9 tn Heb “being looked at (with favor).”
  66. Esther 2:9 tn Heb “of the house of the women” (so KJV, ASV). So also in vv. 11, 13, 14.
  67. Esther 2:10 tn Cf. v. 20, where the same phrase occurs but with the word order reversed.
  68. Esther 2:10 tn Heb “that she not tell” (NRSV similar); NASB “that she should not make them known.”
  69. Esther 2:11 tn Heb “to know the peace of Esther.”
  70. Esther 2:12 tc The LXX does not include the words “that were required for the women.”tn Heb “to be to her according to the law of the women”; NASB “under the regulations for the women.”
  71. Esther 2:14 tn Heb “second.” The numerical adjective שֵׁנִי (sheni, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.
  72. Esther 2:14 tc The LXX does not include the words “was pleased with her.”
  73. Esther 2:15 tn Heb “who had taken her to him as a daughter”; NRSV “who had adopted her as his own daughter.”
  74. Esther 2:16 tc The Greek mss Codex Alexandrinus (A) and Codex Vaticanus (B) read “twelfth” here.
  75. Esther 2:16 tc The Syriac Peshitta reads “fourth” here.
  76. Esther 2:17 tn Heb “grace and loyal love.” The expression is probably a hendiadys.
  77. Esther 2:17 tc The LXX does not include the words “more than all the other young women.”
  78. Esther 2:17 tn Heb “caused her to rule.”
  79. Esther 2:18 tc The LXX does not include the words “and he provided for offerings at the king’s expense.”
  80. Esther 2:19 tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem.
  81. Esther 2:19 sn That Mordecai was sitting at the king’s gate apparently means that he was a high-ranking government official. It was at the city gate where important business was transacted. Being in this position afforded Mordecai an opportunity to become aware of the plot against the king’s life, although the author does not include the particular details of how this information first came to Mordecai’s attention.
  82. Esther 2:20 sn That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, “In order for Esther to have concealed her ethnic and religious identity…in the harem, she must have eaten…, dressed, and lived like a Persian rather than an observant Jewess” (Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example.
  83. Esther 2:20 tc The LXX adds the words “to fear God.”
  84. Esther 2:21 tn This individual is referred to as “Bigthana,” a variant spelling of the name, in Esth 6:2.
  85. Esther 2:21 tc The LXX does not include the names “Bigthan and Teresh” here.
  86. Esther 2:21 tn Heb “guarders of the threshold”; NIV “who guarded the doorway.”
  87. Esther 2:21 tn Heb “sought to send a hand against”; CEV “decided to kill.”
  88. Esther 2:22 sn The text of Esther does not disclose exactly how Mordecai learned about the plot against the king’s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai’s insight into this momentous event.
  89. Esther 2:22 tc The LXX simply reads “Esther” and does not include “the queen.”
  90. Esther 2:23 tn Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.
  91. Esther 2:23 tn Or “on a pole”; KJV, ASV “on a tree.”
  92. Esther 3:1 tn Heb “after these things” (so KJV, ASV); NAB, NASB, NIV “After these events.”
  93. Esther 3:1 tn Heb “made great”; NAB “raised…to high rank”; NIV “honored.” sn The promotion of Haman in 3:1 for reasons unexplained contrasts noticeably with 2:19-23, where Mordecai’s contribution to saving the king’s life goes unnoticed. The irony is striking.
  94. Esther 3:1 tn Heb “chair”; KJV, NRSV “seat”; NASB “established his authority.”
  95. Esther 3:2 tn Heb “and” (so KJV, NASB, NRSV). Other modern English versions leave the conjunction untranslated here (NAB, NIV, NCV, NLT).
  96. Esther 3:2 sn Mordecai did not bow. The reason for Mordecai’s refusal to bow before Haman is not clearly stated here. Certainly the Jews did not refuse to bow as a matter of principle, as though such an action somehow violated the second command of the Decalogue. Many biblical texts bear witness to their practice of falling prostrate before people of power and influence (e.g., 1 Sam 24:8; 2 Sam 14:4; 1 Kgs 1:16). Perhaps the issue here was that Haman was a descendant of the Amalekites, a people who had attacked Israel in an earlier age (see Exod 17:8-16; 1 Sam 15:17-20; Deut 25:17-19).
  97. Esther 3:4 sn Mordecai’s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai’s refusal to honor Haman by bowing down before him.
  98. Esther 3:4 tn Heb “Will the matters of Mordecai stand?”; NASB “to see whether Mordecai’s reason would stand.”
  99. Esther 3:4 sn This disclosure of Jewish identity is a reversal of the practice mentioned in 2:10, 20.
  100. Esther 3:5 tn Heb “Haman.” The pronoun (“he”) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV.
  101. Esther 3:6 tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”
  102. Esther 3:6 tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.
  103. Esther 3:6 tc The entire first half of the verse is not included in the LXX.
  104. Esther 3:6 tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (ʿam, “people”) to עִם (ʿim, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.
  105. Esther 3:7 sn This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.
  106. Esther 3:7 tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).
  107. Esther 3:7 tc The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB.tn Heb “from day to day and from month to month” (so KJV, NASB).
  108. Esther 3:7 tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.
  109. Esther 3:8 tn Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.
  110. Esther 3:8 tn Heb “peoples” (so NASB, NIV); NAB “nations”
  111. Esther 3:8 tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”
  112. Esther 3:9 tn Heb “If upon the king it is good”; KJV “If it please the king.”
  113. Esther 3:9 tn Heb “let it be written” (so KJV, ASV); NASB “let it be decreed.”
  114. Esther 3:9 sn The enormity of the monetary sum referred to here can be grasped by comparing this amount (10,000 talents of silver) to the annual income of the empire, which according to Herodotus (Histories 3.95) was 14,500 Euboic talents. In other words Haman is offering the king a bribe equal to two-thirds of the royal income. Doubtless this huge sum of money was to come (in large measure) from the anticipated confiscation of Jewish property and assets once the Jews had been destroyed. That such a large sum of money is mentioned may indicate something of the economic standing of the Jewish population in the empire of King Ahasuerus.
  115. Esther 3:10 sn Possessing the king’s signet ring would enable Haman to act with full royal authority. The king’s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them.
  116. Esther 3:11 tn Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.”
  117. Esther 3:11 tn Heb “according to what is good in your eyes”; NASB “do with them as you please.”
  118. Esther 3:12 tn Or “secretaries” (so NIV, NRSV, NLT).
  119. Esther 3:12 tn Or “princes” (so NLT); CEV “highest officials.”
  120. Esther 3:13 tn The words “stating that” are not in the Hebrew text but have been supplied in the translation for clarity.
  121. Esther 3:13 tn Heb “children and women.” The translation follows contemporary English idiom, which reverses the order.
  122. Esther 3:13 tc The LXX does not include the words “on the thirteenth day.”
  123. Esther 3:14 tn Heb “peoples” (so NASB, NRSV).
  124. Esther 3:15 tn Heb “runners.” So also in 8:10, 14. Cf. NAB, NASB, NIV, NRSV “couriers.”
  125. Esther 3:15 tn Or “went forth in haste” (so ASV).
  126. Esther 3:15 tn Heb “with the word of the king.”
  127. Esther 3:15 sn The city of Susa was in an uproar. This final statement of v. 15 is a sad commentary on the pathetic disregard of despots for the human misery and suffering that they sometimes inflict on those who are helpless to resist their power. Here, while common people braced for the reckless loss of life and property that was about to begin, the perpetrators went about their mundane activities as though nothing of importance was happening.
  128. Esther 4:1 tn Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.
  129. Esther 4:1 tn Heb “great.”
  130. Esther 4:3 tn Heb “reached” (so NAB, NLT); KJV, NASB, NIV “came”; TEV “wherever the king’s proclamation was made known.”
  131. Esther 4:3 tn Heb “great” (so KJV, NIV, NRSV, NLT); NAB “the Jews went into deep mourning.”
  132. Esther 4:3 sn Although prayer is not specifically mentioned here, it is highly unlikely that appeals to God for help were not a part of this reaction to devastating news. As elsewhere in the book of Esther, the writer seems deliberately to keep religious actions in the background.
  133. Esther 4:3 tn Heb “were spread to many”; KJV, NIV “many (+ people NLT) lay in sackcloth and ashes.”
  134. Esther 4:4 tn The words “about Mordecai’s behavior” are not in the Hebrew text, but are supplied in translation for the sake of clarity. Cf. NIV, NLT “about Mordecai”; TEV, CEV “what Mordecai was doing.”
  135. Esther 4:5 tn Heb “whom he caused to stand before her”; NASB “whom the king had appointed to attend her.”
  136. Esther 4:5 tn Heb “concerning Mordecai, to know what this was, and why this was.”
  137. Esther 4:8 tn Heb “given” (so KJV); NASB, NRSV, TEV, NLT “issued”; NIV “published”; NAB “promulgated.”
  138. Esther 4:9 tn Heb “the words of Mordecai” (so KJV); NIV, NRSV, CEV “what Mordecai had said”; NLT “with Mordecai’s message.”
  139. Esther 4:11 tn Heb “one is his law”; NASB “he (the king NIV) has but one law”
  140. Esther 4:11 tn Heb “and he will live”; KJV, ASV “that he may live”; NIV “and spare his life.”
  141. Esther 4:12 tn Heb “the words of Esther”; TEV, NLT “Esther’s message.”
  142. Esther 4:13 tn Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.
  143. Esther 4:13 tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”
  144. Esther 4:14 tn Heb “stand”; KJV, NASB, NIV, NLT “arise.”
  145. Esther 4:14 tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.
  146. Esther 4:14 tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.
  147. Esther 4:14 tn Heb “have come to the kingdom”; NRSV “to royal dignity”; NIV “to royal position”; NLT “have been elevated to the palace.”
  148. Esther 4:16 tn Heb “I and my female attendants.” The translation reverses the order for stylistic reasons.
  149. Esther 4:16 tn Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”
  150. Esther 5:1 tn Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”
  151. Esther 5:1 tn Heb “the house of the king”; NASB “the king’s rooms”; NIV, NLT “the king’s hall.” This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed.
  152. Esther 5:1 tn Heb “the entrance of the house” (so ASV).
  153. Esther 5:2 tn Heb “she obtained grace in his eyes”; NASB “she obtained favor in his sight”; NIV “he was pleased with her”; NLT “he welcomed her.”
  154. Esther 5:3 tn Heb “What to you?”; NAB, NIV NRSV “What is it, Queen Esther?”
  155. Esther 5:4 tn Heb “If upon the king it is good”; NASB “If it please the king.”
  156. Esther 5:6 sn As much as half the kingdom. Such a statement would no doubt have been understood for the exaggeration that it clearly was. Cf. the similar NT scene recorded in Mark 6:23, where Herod makes a similar promise to the daughter of Herodias. In that case the request was for the head of John the Baptist, which is a lot less than half the kingdom.
  157. Esther 5:7 tn Heb “answered and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
  158. Esther 5:8 tn Heb “if upon the king it is good.” Cf. the similar expression in v. 4, which also occurs in 7:3; 8:5; 9:13.
  159. Esther 5:8 tn Heb “and tomorrow” (so NASB); NAB, NRSV “and then.”
  160. Esther 5:8 tn Heb “I will do according to the word of the king,” i.e., answer the question that he has posed. Cf. NCV “Then I will answer your question about what I want.”
  161. Esther 5:9 tn Heb “happy and good of heart”; NASB “glad and pleased of heart”; NIV “happy and in high spirits.”
  162. Esther 5:9 tn Heb “tremble from before him”; NIV “nor showed fear in his presence”; TEV “or show any sign of respect as he passed.”
  163. Esther 5:10 tn Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB).
  164. Esther 5:11 tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”
  165. Esther 5:11 sn According to Esth 9:10 Haman had ten sons.
  166. Esther 5:12 tn Heb “caused to come”; KJV “did let no man come in…but myself.”
  167. Esther 5:12 tn Heb “called to her”; KJV “invited unto her”; NAB “I am to be her guest.”
  168. Esther 5:14 tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.
  169. Esther 5:14 tn Heb “50 cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about 75 feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”
  170. Esther 5:14 tn Or “joyful”; NRSV “in good spirits”; TEV “happy.”
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Acts 16:25-17:21
New English Translation

25 About midnight Paul and Silas were praying[a] and singing hymns to God,[b] and the rest of[c] the prisoners were listening to them. 26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds[d] of all the prisoners came loose. 27 When the jailer woke up[e] and saw the doors of the prison standing open,[f] he drew his sword and was about to kill himself,[g] because he assumed[h] the prisoners had escaped. 28 But Paul called out loudly,[i] “Do not harm yourself,[j] for we are all here!” 29 Calling for lights, the jailer[k] rushed in and fell down[l] trembling at the feet of Paul and Silas. 30 Then he brought them outside[m] and asked, “Sirs, what must[n] I do to be saved?” 31 They replied,[o] “Believe[p] in the Lord Jesus[q] and you will be saved, you and your household.” 32 Then[r] they spoke the word of the Lord[s] to him, along with all those who were in his house. 33 At[t] that hour of the night he took them[u] and washed their wounds;[v] then[w] he and all his family[x] were baptized right away.[y] 34 The jailer[z] brought them into his house and set food[aa] before them, and he rejoiced greatly[ab] that he had come to believe[ac] in God, together with his entire household.[ad] 35 At daybreak[ae] the magistrates[af] sent their police officers,[ag] saying, “Release those men.” 36 The jailer reported these words to Paul, saying,[ah] “The magistrates have sent orders[ai] to release you. So come out now and go in peace.”[aj] 37 But Paul said to the police officers,[ak] “They had us beaten in public[al] without a proper trial[am]—even though we are Roman citizens[an]—and they threw us[ao] in prison. And now they want to send us away[ap] secretly? Absolutely not! They[aq] themselves must come and escort us out!”[ar] 38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas[as] were Roman citizens[at] 39 and came[au] and apologized to them. After[av] they brought them out, they asked them repeatedly[aw] to leave the city. 40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then[ax] departed.

Paul and Silas at Thessalonica

17 After they traveled through[ay] Amphipolis[az] and Apollonia,[ba] they came to Thessalonica,[bb] where there was a Jewish synagogue.[bc] 2 Paul went to the Jews in the synagogue,[bd] as he customarily did, and on three Sabbath days he addressed[be] them from the scriptures, 3 explaining and demonstrating[bf] that the Christ[bg] had to suffer and to rise from the dead,[bh] saying,[bi] “This Jesus I am proclaiming to you is the Christ.”[bj] 4 Some of them were persuaded[bk] and joined Paul and Silas, along with a large group[bl] of God-fearing Greeks[bm] and quite a few[bn] prominent women. 5 But the Jews became jealous,[bo] and gathering together some worthless men from the rabble in the marketplace,[bp] they formed a mob[bq] and set the city in an uproar.[br] They attacked Jason’s house,[bs] trying to find Paul and Silas[bt] to bring them out to the assembly.[bu] 6 When they did not find them, they dragged[bv] Jason and some of the brothers before the city officials,[bw] screaming, “These people who have stirred up trouble[bx] throughout the world[by] have come here too, 7 and[bz] Jason has welcomed them as guests! They[ca] are all acting against Caesar’s[cb] decrees, saying there is another king named[cc] Jesus!”[cd] 8 They caused confusion among[ce] the crowd and the city officials[cf] who heard these things. 9 After[cg] the city officials[ch] had received bail[ci] from Jason and the others, they released them.

Paul and Silas at Berea

10 The brothers sent Paul and Silas off to Berea[cj] at once, during the night. When they arrived,[ck] they went to the Jewish synagogue.[cl] 11 These Jews[cm] were more open-minded[cn] than those in Thessalonica,[co] for they eagerly[cp] received[cq] the message, examining[cr] the scriptures carefully every day[cs] to see if these things were so. 12 Therefore many of them believed, along with quite a few[ct] prominent[cu] Greek women and men. 13 But when the Jews from Thessalonica[cv] heard that Paul had also proclaimed the word of God[cw] in Berea, they came there too, inciting[cx] and disturbing[cy] the crowds. 14 Then the brothers sent Paul away to the coast[cz] at once, but Silas and Timothy remained in Berea.[da] 15 Those who accompanied Paul escorted him as far as Athens, and after receiving an order for Silas and Timothy to come to him as soon as possible, they left.[db]

Paul at Athens

16 While Paul was waiting for them in Athens, his spirit was greatly upset[dc] because he saw[dd] the city was full of idols. 17 So he was addressing[de] the Jews and the God-fearing Gentiles[df] in the synagogue,[dg] and in the marketplace[dh] every day[di] those who happened to be there. 18 Also some of the Epicurean[dj] and Stoic[dk] philosophers were conversing[dl] with him, and some were asking,[dm] “What does this foolish babbler[dn] want to say?” Others said, “He seems to be a proclaimer of foreign gods.”[do] (They said this because he was proclaiming the good news about Jesus and the resurrection.)[dp] 19 So they took Paul and[dq] brought him to the Areopagus,[dr] saying, “May we know what this new teaching is that you are proclaiming? 20 For you are bringing some surprising things[ds] to our ears, so we want to know what they[dt] mean.” 21 (All the Athenians and the foreigners who lived there used to spend their time[du] in nothing else than telling[dv] or listening to something new.)[dw]

Notas al pie

  1. Acts 16:25 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseuchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
  2. Acts 16:25 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
  3. Acts 16:25 tn The words “the rest of” are not in the Greek text, but are implied.
  4. Acts 16:26 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
  5. Acts 16:27 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
  6. Acts 16:27 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
  7. Acts 16:27 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
  8. Acts 16:27 tn Or “thought.”
  9. Acts 16:28 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalē phōnē) has been simplified as an English adverb (“loudly”), and the participle λέγων (legōn) has not been translated since it is redundant in English.
  10. Acts 16:28 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
  11. Acts 16:29 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
  12. Acts 16:29 tn Or “and prostrated himself.”sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
  13. Acts 16:30 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagōn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
  14. Acts 16:30 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
  15. Acts 16:31 tn Grk “said.”
  16. Acts 16:31 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
  17. Acts 16:31 tc The majority of mss add Χριστόν (Christon, “Christ”) here (C D E Ψ 1739 M sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Iēsoun, “the Lord Jesus”; P74vid א A B 33 81 bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.
  18. Acts 16:32 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
  19. Acts 16:32 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  20. Acts 16:33 tn Grk “And at.” 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.
  21. Acts 16:33 tn Grk “taking them…he washed.” The participle παραλαβών (paralabōn) has been translated as a finite verb due to requirements of contemporary English style.
  22. Acts 16:33 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
  23. Acts 16:33 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
  24. Acts 16:33 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
  25. Acts 16:33 tn Or “immediately.”
  26. Acts 16:34 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
  27. Acts 16:34 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
  28. Acts 16:34 tn Or “he was overjoyed.”
  29. Acts 16:34 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
  30. Acts 16:34 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
  31. Acts 16:35 tn The translation “day is breaking” for ἡμέρα γίνεται (hēmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
  32. Acts 16:35 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, stratēgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
  33. Acts 16:35 tn On the term ῥαβδοῦχος (rhabdouchos) see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
  34. Acts 16:36 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
  35. Acts 16:36 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
  36. Acts 16:36 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
  37. Acts 16:37 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
  38. Acts 16:37 tn Grk “Having us beaten in public.” The participle δείραντες (deirantes) has been translated as a finite verb due to requirements of contemporary English style.
  39. Acts 16:37 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
  40. Acts 16:37 tn The participle ὑπάρχοντας (huparchontas) has been translated as a concessive adverbial participle.
  41. Acts 16:37 tn The word “us” 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.
  42. Acts 16:37 tn L&N 28.71 has “send us away secretly” for this verse.
  43. Acts 16:37 tn Grk “But they.”
  44. Acts 16:37 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
  45. Acts 16:38 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
  46. Acts 16:38 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
  47. Acts 16:39 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
  48. Acts 16:39 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  49. Acts 16:39 tn The verb ἐρώτων (erōtōn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
  50. Acts 16:40 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
  51. Acts 17:1 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
  52. Acts 17:1 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
  53. Acts 17:1 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
  54. Acts 17:1 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
  55. Acts 17:1 sn See the note on synagogue in 6:9.
  56. Acts 17:2 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
  57. Acts 17:2 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 17:2. 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.
  58. Acts 17:3 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
  59. Acts 17:3 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.
  60. Acts 17:3 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
  61. Acts 17:3 tn The Greek words used here (καὶ ὅτι, kai hoti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
  62. Acts 17:3 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. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
  63. Acts 17:4 tn Or “convinced.”
  64. Acts 17:4 tn Or “a large crowd.”
  65. Acts 17:4 tn Or “of devout Greeks,” but this 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
  66. Acts 17:4 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
  67. Acts 17:5 tn Grk “becoming jealous.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
  68. Acts 17:5 tn Literally ἀγοραῖος (agoraios) refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
  69. Acts 17:5 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
  70. Acts 17:5 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (ethoruboun) in this verse.
  71. Acts 17:5 sn The attack took place at Jason’s house because this was probably the location of the new house church.
  72. Acts 17:5 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
  73. Acts 17:5 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
  74. Acts 17:6 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
  75. Acts 17:6 tn L&N 37.93 defines πολιτάρχης (politarchēs) as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit—‘city official’” (see also BDAG 845 s.v.).
  76. Acts 17:6 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
  77. Acts 17:6 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
  78. Acts 17:7 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
  79. Acts 17:7 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  80. Acts 17:7 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
  81. Acts 17:7 tn The word “named” is not in the Greek text, but is supplied for clarity.
  82. Acts 17:7 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
  83. Acts 17:8 tn Grk “They troubled the crowd and the city officials,” but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
  84. Acts 17:8 tn L&N 37.93 defines πολιτάρχης (politarchēs) as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit—‘city official.’”
  85. Acts 17:9 tn Grk “And after.” 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.
  86. Acts 17:9 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
  87. Acts 17:9 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
  88. Acts 17:10 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
  89. Acts 17:10 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, hoitines) has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
  90. Acts 17:10 sn See the note on synagogue in 6:9.
  91. Acts 17:11 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
  92. Acts 17:11 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
  93. Acts 17:11 sn Thessalonica was a city in Macedonia (modern Salonica).
  94. Acts 17:11 tn Or “willingly,” “readily”; Grk “with all eagerness.”
  95. Acts 17:11 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
  96. Acts 17:11 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
  97. Acts 17:11 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
  98. Acts 17:12 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
  99. Acts 17:12 tn Or “respected.”
  100. Acts 17:13 sn Thessalonica was a city in Macedonia (modern Salonica).
  101. Acts 17:13 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
  102. Acts 17:13 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuontes) in Acts 17:13.sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
  103. Acts 17:13 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
  104. Acts 17:14 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν (heōs epi tēn thalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
  105. Acts 17:14 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
  106. Acts 17:15 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
  107. Acts 17:16 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
  108. Acts 17:16 tn Or “when he saw.” The participle θεωροῦντος (theōrountos) has been translated as a causal adverbial participle; it could also be translated as temporal.
  109. Acts 17:17 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 17:17. 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.
  110. Acts 17:17 tn Or “and the devout,” but this 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, and the note on the phrase “God-fearing Greeks” in 17:4.
  111. Acts 17:17 sn See the note on synagogue in Acts 6:9.
  112. Acts 17:17 sn See the note on marketplace in Acts 16:19.
  113. Acts 17:17 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
  114. Acts 17:18 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.
  115. Acts 17:18 sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
  116. Acts 17:18 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
  117. Acts 17:18 tn Grk “saying.”
  118. Acts 17:18 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologos) is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show—‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
  119. Acts 17:18 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniōn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
  120. Acts 17:18 sn This is a parenthetical note by the author.
  121. Acts 17:19 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
  122. Acts 17:19 tn Or “to the council of the Areopagus.” See also the term in v. 22.sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
  123. Acts 17:20 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
  124. Acts 17:20 tn Grk “these things,” but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
  125. Acts 17:21 tn The imperfect verb ηὐκαίρουν (ēukairoun) has been translated as a customary or habitual imperfect.
  126. Acts 17:21 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
  127. Acts 17:21 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
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