Kisah Para Rasul 21:17--23:30
Konteks21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 1 21:18 The next day Paul went in with us to see James, and all the elders were there. 2 21:19 When Paul 3 had greeted them, he began to explain 4 in detail 5 what God 6 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 7 God. Then they said to him, “You see, brother, how many thousands of Jews 8 there are who have believed, and they are all ardent observers 9 of the law. 10 21:21 They have been informed about you – that you teach all the Jews now living 11 among the Gentiles to abandon 12 Moses, telling them not to circumcise their children 13 or live 14 according to our customs. 21:22 What then should we do? They will no doubt 15 hear that you have come. 21:23 So do what 16 we tell you: We have four men 17 who have taken 18 a vow; 19 21:24 take them and purify 20 yourself along with them and pay their expenses, 21 so that they may have their heads shaved. 22 Then 23 everyone will know there is nothing in what they have been told 24 about you, but that you yourself live in conformity with 25 the law. 26 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 27 that they should avoid 28 meat that has been sacrificed to idols 29 and blood and what has been strangled 30 and sexual immorality.” 21:26 Then Paul took the men the next day, 31 and after he had purified himself 32 along with them, he went to the temple and gave notice 33 of the completion of the days of purification, 34 when 35 the sacrifice would be offered for each 36 of them. 21:27 When the seven days were almost over, 37 the Jews from the province of Asia 38 who had seen him in the temple area 39 stirred up the whole crowd 40 and seized 41 him, 21:28 shouting, “Men of Israel, 42 help! This is the man who teaches everyone everywhere against our people, our law, 43 and this sanctuary! 44 Furthermore 45 he has brought Greeks into the inner courts of the temple 46 and made this holy place ritually unclean!” 47 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 48 they assumed Paul had brought him into the inner temple courts.) 49 21:30 The whole city was stirred up, 50 and the people rushed together. 51 They seized 52 Paul and dragged him out of the temple courts, 53 and immediately the doors were shut. 21:31 While they were trying 54 to kill him, a report 55 was sent up 56 to the commanding officer 57 of the cohort 58 that all Jerusalem was in confusion. 59 21:32 He 60 immediately took 61 soldiers and centurions 62 and ran down to the crowd. 63 When they saw 64 the commanding officer 65 and the soldiers, they stopped beating 66 Paul. 21:33 Then the commanding officer 67 came up and arrested 68 him and ordered him to be tied up with two chains; 69 he 70 then asked who he was and what 71 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 72 and when the commanding officer 73 was unable 74 to find out the truth 75 because of the disturbance, 76 he ordered Paul 77 to be brought into the barracks. 78 21:35 When he came to the steps, Paul 79 had to be carried 80 by the soldiers because of the violence 81 of the mob, 21:36 for a crowd of people 82 followed them, 83 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 84 he said 85 to the commanding officer, 86 “May I say 87 something to you?” The officer 88 replied, 89 “Do you know Greek? 90 21:38 Then you’re not that Egyptian who started a rebellion 91 and led the four thousand men of the ‘Assassins’ 92 into the wilderness 93 some time ago?” 94 21:39 Paul answered, 95 “I am a Jew 96 from Tarsus in Cilicia, a citizen of an important city. 97 Please 98 allow me to speak to the people.” 21:40 When the commanding officer 99 had given him permission, 100 Paul stood 101 on the steps and gestured 102 to the people with his hand. When they had become silent, 103 he addressed 104 them in Aramaic, 105
22:1 “Brothers and fathers, listen to my defense 106 that I now 107 make to you.” 22:2 (When they heard 108 that he was addressing 109 them in Aramaic, 110 they became even 111 quieter.) 112 Then 113 Paul said, 22:3 “I am a Jew, 114 born in Tarsus in Cilicia, but brought up 115 in this city, educated with strictness 116 under 117 Gamaliel 118 according to the law of our ancestors, 119 and was 120 zealous 121 for God just as all of you are today. 22:4 I 122 persecuted this Way 123 even to the point of death, 124 tying up 125 both men and women and putting 126 them in prison, 22:5 as both the high priest and the whole council of elders 127 can testify about me. From them 128 I also received 129 letters to the brothers in Damascus, and I was on my way 130 to make arrests there and bring 131 the prisoners 132 to Jerusalem 133 to be punished. 22:6 As 134 I was en route and near Damascus, 135 about noon a very bright 136 light from heaven 137 suddenly flashed 138 around me. 22:7 Then I 139 fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand 140 the voice of the one who was speaking to me. 22:10 So I asked, 141 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 142 and go to Damascus; there you will be told about everything 143 that you have been designated 144 to do.’ 22:11 Since I could not see because of 145 the brilliance 146 of that light, I came to Damascus led by the hand of 147 those who were with me. 22:12 A man named Ananias, 148 a devout man according to the law, 149 well spoken of by all the Jews who live there, 150 22:13 came 151 to me and stood beside me 152 and said to me, ‘Brother Saul, regain your sight!’ 153 And at that very moment 154 I looked up and saw him. 155 22:14 Then he said, ‘The God of our ancestors 156 has already chosen 157 you to know his will, to see 158 the Righteous One, 159 and to hear a command 160 from his mouth, 22:15 because you will be his witness 161 to all people 162 of what you have seen and heard. 22:16 And now what are you waiting for? 163 Get up, 164 be baptized, and have your sins washed away, 165 calling on his name.’ 166 22:17 When 167 I returned to Jerusalem and was praying in the temple, I fell into a trance 168 22:18 and saw the Lord 169 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 170 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 171 who believed in you. 22:20 And when the blood of your witness 172 Stephen was shed, 173 I myself was standing nearby, approving, 174 and guarding the cloaks 175 of those who were killing him.’ 176 22:21 Then 177 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 178 was listening to him until he said this. 179 Then 180 they raised their voices and shouted, 181 “Away with this man 182 from the earth! For he should not be allowed to live!” 183 22:23 While they were screaming 184 and throwing off their cloaks 185 and tossing dust 186 in the air, 22:24 the commanding officer 187 ordered Paul 188 to be brought back into the barracks. 189 He told them 190 to interrogate Paul 191 by beating him with a lash 192 so that he could find out the reason the crowd 193 was shouting at Paul 194 in this way. 22:25 When they had stretched him out for the lash, 195 Paul said to the centurion 196 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 197 without a proper trial?” 198 22:26 When the centurion 199 heard this, 200 he went to the commanding officer 201 and reported it, 202 saying, “What are you about to do? 203 For this man is a Roman citizen.” 204 22:27 So the commanding officer 205 came and asked 206 Paul, 207 “Tell me, are you a Roman citizen?” 208 He replied, 209 “Yes.” 22:28 The commanding officer 210 answered, “I acquired this citizenship with a large sum of money.” 211 “But I was even 212 born a citizen,” 213 Paul replied. 214 22:29 Then those who were about to interrogate him stayed away 215 from him, and the commanding officer 216 was frightened when he realized that Paul 217 was 218 a Roman citizen 219 and that he had had him tied up. 220
22:30 The next day, because the commanding officer 221 wanted to know the true reason 222 Paul 223 was being accused by the Jews, he released him and ordered the chief priests and the whole council 224 to assemble. He then brought 225 Paul down and had him stand before them.
23:1 Paul looked directly 226 at the council 227 and said, “Brothers, I have lived my life with a clear conscience 228 before God to this day.” 23:2 At that 229 the high priest Ananias ordered those standing near 230 Paul 231 to strike 232 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 233 Do 234 you sit there judging me according to the law, 235 and in violation of the law 236 you order me to be struck?” 23:4 Those standing near him 237 said, “Do you dare insult 238 God’s high priest?” 23:5 Paul replied, 239 “I did not realize, 240 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 241
23:6 Then when Paul noticed 242 that part of them were Sadducees 243 and the others Pharisees, 244 he shouted out in the council, 245 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 246 of the dead!” 23:7 When he said this, 247 an argument 248 began 249 between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 250 23:9 There was a great commotion, 251 and some experts in the law 252 from the party of the Pharisees stood up 253 and protested strongly, 254 “We find nothing wrong 255 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 256 so great the commanding officer 257 feared that they would tear Paul to pieces, 258 he ordered the detachment 259 to go down, take him away from them by force, 260 and bring him into the barracks. 261
23:11 The following night the Lord 262 stood near 263 Paul 264 and said, “Have courage, 265 for just as you have testified about me in Jerusalem, 266 so you must also testify in Rome.” 267
23:12 When morning came, 268 the Jews formed 269 a conspiracy 270 and bound themselves with an oath 271 not to eat or drink anything 272 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 273 23:14 They 274 went 275 to the chief priests 276 and the elders and said, “We have bound ourselves with a solemn oath 277 not to partake 278 of anything until we have killed Paul. 23:15 So now you and the council 279 request the commanding officer 280 to bring him down to you, as if you were going to determine 281 his case 282 by conducting a more thorough inquiry. 283 We are ready to kill him 284 before he comes near this place.” 285
23:16 But when the son of Paul’s sister heard about the ambush, 286 he came and entered 287 the barracks 288 and told Paul. 23:17 Paul called 289 one of the centurions 290 and said, “Take this young man to the commanding officer, 291 for he has something to report to him.” 23:18 So the centurion 292 took him and brought him to the commanding officer 293 and said, “The prisoner Paul called 294 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 295 took him by the hand, withdrew privately, and asked, “What is it that you want 296 to report to me?” 23:20 He replied, 297 “The Jews have agreed to ask you to bring Paul down to the council 298 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 299 because more than forty of them 300 are lying in ambush 301 for him. They 302 have bound themselves with an oath 303 not to eat or drink anything 304 until they have killed him, and now they are ready, waiting for you to agree to their request.” 305 23:22 Then the commanding officer 306 sent the young man away, directing him, 307 “Tell no one that you have reported 308 these things to me.” 23:23 Then 309 he summoned 310 two of the centurions 311 and said, “Make ready two hundred soldiers to go to Caesarea 312 along with seventy horsemen 313 and two hundred spearmen 314 by 315 nine o’clock tonight, 316 23:24 and provide mounts for Paul to ride 317 so that he may be brought safely to Felix 318 the governor.” 319 23:25 He wrote 320 a letter that went like this: 321
23:26 Claudius Lysias to His Excellency Governor 322 Felix, 323 greetings. 23:27 This man was seized 324 by the Jews and they were about to kill him, 325 when I came up 326 with the detachment 327 and rescued him, because I had learned that he was 328 a Roman citizen. 329 23:28 Since I wanted to know 330 what charge they were accusing him of, 331 I brought him down to their council. 332 23:29 I found he 333 was accused with reference to controversial questions 334 about their law, but no charge against him deserved death or imprisonment. 335 23:30 When I was informed 336 there would be a plot 337 against this man, I sent him to you at once, also ordering his accusers to state their charges 338 against him before you.
[21:17] 1 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
[21:18] 2 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
[21:18] sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
[21:19] 3 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:19] 4 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
[21:19] 5 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”
[21:19] 6 sn Note how Paul credited God with the success of his ministry.
[21:20] 8 tn Grk “how many thousands there are among the Jews.”
[21:20] sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.
[21:20] 9 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”
[21:20] 10 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
[21:21] 11 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
[21:21] 12 tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”
[21:21] sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.
[21:21] 13 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
[21:22] 15 tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”
[21:23] 16 tn Grk “do this that.”
[21:23] 17 tn Grk “There are four men here.”
[21:23] 18 tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”
[21:23] 19 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
[21:24] 20 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
[21:24] 21 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
[21:24] 22 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”
[21:24] sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
[21:24] 23 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
[21:24] 24 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
[21:24] 25 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”
[21:24] 26 sn The law refers to the law of Moses.
[21:25] 27 tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”
[21:25] sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
[21:25] 28 tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.
[21:25] 29 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
[21:25] 30 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).
[21:26] 31 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”
[21:26] 32 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
[21:26] 33 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:26] 34 sn The days of purification refers to the days of ritual cleansing.
[21:26] 35 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
[21:26] 36 tn Grk “for each one.”
[21:27] 37 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”
[21:27] 38 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[21:27] sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
[21:27] 39 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
[21:27] 40 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”
[21:27] 41 tn Grk “and laid hands on.”
[21:28] 42 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
[21:28] 43 sn The law refers to the law of Moses.
[21:28] 44 tn Grk “this place.”
[21:28] sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
[21:28] 45 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[21:28] 46 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
[21:28] 47 tn Or “and has defiled this holy place.”
[21:28] sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
[21:29] 49 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:29] sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
[21:30] 50 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 51 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
[21:30] 52 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
[21:30] 53 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 55 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 56 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 57 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[21:31] 58 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 59 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 60 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
[21:32] 61 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
[21:32] 62 sn See the note on the word centurion in 10:1.
[21:32] 63 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 64 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 65 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 66 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
[21:33] 67 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 69 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 70 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.
[21:33] 71 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 72 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”
[21:34] 73 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 74 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”
[21:34] 75 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 76 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 77 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 78 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:35] 79 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 80 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
[21:35] 81 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 82 tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.
[21:36] 83 tn The word “them” 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.
[21:37] 84 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[21:37] 85 tn Grk “says” (a historical present).
[21:37] 86 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
[21:37] 87 tn Grk “Is it permitted for me to say” (an idiom).
[21:37] 88 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
[21:37] 90 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
[21:38] 91 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
[21:38] 92 tn Grk “of the Sicarii.”
[21:38] sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
[21:38] 94 tn Grk “before these days.”
[21:39] 96 tn Grk “a Jewish man.”
[21:39] 97 tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).
[21:39] 98 tn Grk “I beg you.”
[21:40] 99 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
[21:40] 100 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 101 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 103 tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”
[21:40] 104 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[21:40] 105 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.
[22:1] 106 sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
[22:1] 107 tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
[22:2] 108 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 109 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[22:2] 110 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 111 tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”
[22:2] 112 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
[22:2] sn This is best taken as a parenthetical note by the author.
[22:2] 113 tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:3] 114 tn Grk “a Jewish man.”
[22:3] 115 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
[22:3] 116 tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”
[22:3] 117 tn Grk “strictly at the feet of” (an idiom).
[22:3] 118 tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA27 and UBS4, which place a comma after ταύτῃ (tauth), has been followed in the translation.
[22:3] sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[22:3] 119 tn Or “our forefathers.”
[22:3] 120 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:3] 121 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
[22:4] 122 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.
[22:4] 123 sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).
[22:4] 124 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
[22:4] 125 tn Grk “binding.” See Acts 8:3.
[22:4] 126 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
[22:5] 127 tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”
[22:5] 128 tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[22:5] 129 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
[22:5] 130 tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.
[22:5] 131 tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.
[22:5] 132 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
[22:5] 133 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
[22:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:6] 134 tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[22:6] 135 tn Grk “going and nearing Damascus.”
[22:6] sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).
[22:6] 136 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 137 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 139 tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”
[22:9] 140 tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.
[22:10] 141 tn Grk “So I said.”
[22:10] 142 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:10] 143 tn Grk “about all things.”
[22:10] 144 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
[22:11] 145 tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”
[22:11] 146 tn Or “brightness”; Grk “glory.”
[22:11] 147 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[22:12] 148 tn Grk “a certain Ananias.”
[22:12] 149 sn The law refers to the law of Moses.
[22:12] 150 tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”
[22:13] 151 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 152 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 153 tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
[22:13] 154 tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
[22:13] 155 tn Grk “I looked up to him.”
[22:14] 156 tn Or “forefathers”; Grk “fathers.”
[22:14] sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
[22:14] 157 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”
[22:14] 158 tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:14] 159 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
[22:14] 160 tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”
[22:15] 161 tn Or “a witness to him.”
[22:15] sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
[22:15] 162 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 163 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
[22:16] 164 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:16] 165 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 166 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
[22:17] 167 tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[22:17] 168 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
[22:18] 169 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
[22:19] 170 tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.
[22:19] 171 tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.
[22:19] sn See the note on synagogue in 6:9.
[22:20] 172 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
[22:20] 173 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 174 tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:20] 175 tn Or “outer garments.”
[22:20] sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[22:20] 176 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
[22:21] 177 tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:22] 178 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 179 tn Grk “until this word.”
[22:22] sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.
[22:22] 180 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 181 tn Grk “and said.”
[22:22] 182 tn Grk “this one.”
[22:22] 183 tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”
[22:23] 184 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
[22:23] 185 tn Or “outer garments.”
[22:23] sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).
[22:23] 186 sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.
[22:24] 187 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[22:24] 188 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 189 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[22:24] 190 tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.
[22:24] 191 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 192 sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.
[22:24] 193 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[22:24] 194 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:25] 195 tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”
[22:25] 196 sn See the note on the word centurion in 10:1.
[22:25] 197 tn The word “citizen” is supplied here for emphasis and clarity.
[22:25] 198 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[22:25] sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.
[22:26] 199 sn See the note on the word centurion in 10:1.
[22:26] 200 tn The word “this” 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.
[22:26] 201 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:26] 202 tn The word “it” 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.
[22:26] 203 tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”
[22:26] 204 tn The word “citizen” is supplied here for emphasis and clarity.
[22:27] 205 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:27] 206 tn Grk “and said to.”
[22:27] 207 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:27] 208 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 210 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:28] 211 sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.
[22:28] 212 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
[22:28] 213 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.
[22:28] 214 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
[22:29] 215 tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.
[22:29] 216 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:29] 217 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:29] 218 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
[22:29] 219 tn The word “citizen” is supplied here for emphasis and clarity.
[22:29] 220 sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.
[22:30] 221 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
[22:30] 222 tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”
[22:30] 223 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:30] 224 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[22:30] 225 tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.
[23:1] 226 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[23:1] 227 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 228 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
[23:2] 229 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 230 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 231 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 232 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[23:3] 233 sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.
[23:3] 234 tn Grk “And do.” 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.
[23:3] 235 tn The law refers to the law of Moses.
[23:3] 236 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
[23:3] sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.
[23:4] 237 tn The word “him” is not in the Greek text but is implied.
[23:4] 238 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
[23:4] sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.
[23:5] 241 sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.
[23:6] 242 tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”
[23:6] 243 sn See the note on Sadducees in 4:1.
[23:6] 244 sn See the note on Pharisee in 5:34.
[23:6] 245 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:6] 246 tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.
[23:7] 247 tn The participle εἰπόντος (eiponto") has been translated temporally.
[23:7] 248 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
[23:7] 249 tn Grk “there came about an argument.” This has been simplified to “an argument began”
[23:8] 250 tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).
[23:8] sn This is a parenthetical note by the author.
[23:9] 251 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
[23:9] 252 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
[23:9] 253 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
[23:9] 254 tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.
[23:9] 255 sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.
[23:10] 256 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 257 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[23:10] 258 tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
[23:10] 259 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
[23:10] 260 tn Or “to go down, grab him out of their midst.”
[23:10] 261 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[23:11] 262 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 263 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[23:11] 264 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 265 tn Or “Do not be afraid.”
[23:11] 266 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 267 sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).
[23:11] map For location see JP4 A1.
[23:12] 268 tn Grk “when it was day.”
[23:12] 269 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
[23:12] 270 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
[23:12] 271 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[23:12] 272 tn The word “anything” 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.
[23:13] 273 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
[23:14] 274 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[23:14] 275 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 276 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
[23:14] 277 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
[23:14] 278 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 279 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 280 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 281 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
[23:15] 282 tn Grk “determine the things about him.”
[23:15] 283 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 284 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
[23:15] 285 tn The words “this place” are not in the Greek text, but are implied.
[23:16] 286 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
[23:16] 287 tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
[23:16] 288 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[23:17] 289 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:17] 290 sn See the note on the word centurion in 10:1.
[23:17] 291 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 292 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[23:18] 293 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 294 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:19] 295 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 296 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
[23:20] 298 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:21] 299 tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.
[23:21] 300 tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
[23:21] 301 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
[23:21] 302 tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.
[23:21] 303 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”
[23:21] 304 tn The word “anything” 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.
[23:21] 305 tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”
[23:22] 306 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:22] 307 tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
[23:22] 308 tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
[23:23] 309 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
[23:23] 310 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:23] 311 sn See the note on the word centurion in 10:1.
[23:23] 312 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 journey of about 65 mi (just over 100 km).
[23:23] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:23] 313 tn Or “cavalrymen.”
[23:23] 314 tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”
[23:23] sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
[23:23] 316 tn Grk “from the third hour of the night.”
[23:24] 317 tn Grk “provide mounts to put Paul on.”
[23:24] sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
[23:24] 318 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in
[23:24] 319 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:25] 320 tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.
[23:25] 321 tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”
[23:26] 322 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:26] 323 sn Governor Felix. See the note on Felix in v. 24.
[23:27] 324 tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
[23:27] 325 tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.
[23:27] 326 tn Or “approached.”
[23:27] 327 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
[23:27] 328 tn In Greek this is a present tense retained in indirect discourse.
[23:27] 329 tn The word “citizen” is supplied here for emphasis and clarity.
[23:27] sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.
[23:28] 330 tn Or “determine.”
[23:28] 331 tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”
[23:28] 332 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:29] 333 tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.
[23:29] 334 tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”
[23:29] sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
[23:29] 335 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”
[23:29] sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
[23:30] 336 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
[23:30] 337 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
[23:30] 338 tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.
