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Kisah Para Rasul 21:33--27:1

Konteks
21:33 Then the commanding officer¹ came up and arrested² him and ordered him to be tied up with two chains;³ he⁴ then asked who he was and what⁵ he had done. 21:34 But some in the crowd shouted one thing, and others something else,⁶ and when the commanding officer⁷ was unable⁸ to find out the truth⁹ because of the disturbance,¹⁰ he ordered Paul¹¹ to be brought into the barracks.¹² 21:35 When he came to the steps, Paul¹³ had to be carried¹⁴ by the soldiers because of the violence¹⁵ of the mob, 21:36 for a crowd of people¹⁶ followed them,¹⁷ screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks,¹⁸ he said¹⁹ to the commanding officer,²⁰ “May I say²¹ something to you?” The officer²² replied,²³ “Do you know Greek?²⁴ 21:38 Then you’re not that Egyptian who started a rebellion²⁵ and led the four thousand men of the ‘Assassins’²⁶ into the wilderness²⁷ some time ago?”²⁸ 21:39 Paul answered,²⁹ “I am a Jew³⁰ from Tarsus in Cilicia, a citizen of an important city.³¹ Please³² allow me to speak to the people.” 21:40 When the commanding officer³³ had given him permission,³⁴ Paul stood³⁵ on the steps and gestured³⁶ to the people with his hand. When they had become silent,³⁷ he addressed³⁸ them in Aramaic,³⁹

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense⁴⁰ that I now⁴¹ make to you.” 22:2 (When they heard⁴² that he was addressing⁴³ them in Aramaic,⁴⁴ they became even⁴⁵ quieter.)⁴⁶ Then⁴⁷ Paul said, 22:3 “I am a Jew,⁴⁸ born in Tarsus in Cilicia, but brought up⁴⁹ in this city, educated with strictness⁵⁰ under⁵¹ Gamaliel⁵² according to the law of our ancestors,⁵³ and was⁵⁴ zealous⁵⁵ for God just as all of you are today. 22:4 I⁵⁶ persecuted this Way⁵⁷ even to the point of death,⁵⁸ tying up⁵⁹ both men and women and putting⁶⁰ them in prison, 22:5 as both the high priest and the whole council of elders⁶¹ can testify about me. From them⁶² I also received⁶³ letters to the brothers in Damascus, and I was on my way⁶⁴ to make arrests there and bring⁶⁵ the prisoners⁶⁶ to Jerusalem⁶⁷ to be punished. 22:6 As⁶⁸ I was en route and near Damascus,⁶⁹ about noon a very bright⁷⁰ light from heaven⁷¹ suddenly flashed⁷² around me. 22:7 Then I⁷³ 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 understand⁷⁴ the voice of the one who was speaking to me. 22:10 So I asked,⁷⁵ ‘What should I do, Lord?’ The Lord said to me, ‘Get up⁷⁶ and go to Damascus; there you will be told about everything⁷⁷ that you have been designated⁷⁸ to do.’ 22:11 Since I could not see because of⁷⁹ the brilliance⁸⁰ of that light, I came to Damascus led by the hand of⁸¹ those who were with me. 22:12 A man named Ananias,⁸² a devout man according to the law,⁸³ well spoken of by all the Jews who live there,⁸⁴ 22:13 came⁸⁵ to me and stood beside me⁸⁶ and said to me, ‘Brother Saul, regain your sight!’⁸⁷ And at that very moment⁸⁸ I looked up and saw him.⁸⁹ 22:14 Then he said, ‘The God of our ancestors⁹⁰ has already chosen⁹¹ you to know his will, to see⁹² the Righteous One,⁹³ and to hear a command⁹⁴ from his mouth, 22:15 because you will be his witness⁹⁵ to all people⁹⁶ of what you have seen and heard. 22:16 And now what are you waiting for?⁹⁷ Get up,⁹⁸ be baptized, and have your sins washed away,⁹⁹ calling on his name.’¹⁰⁰ 22:17 When¹⁰¹ I returned to Jerusalem and was praying in the temple, I fell into a trance¹⁰² 22:18 and saw the Lord¹⁰³ saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied,¹⁰⁴ ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues¹⁰⁵ who believed in you. 22:20 And when the blood of your witness¹⁰⁶ Stephen was shed,¹⁰⁷ I myself was standing nearby, approving,¹⁰⁸ and guarding the cloaks¹⁰⁹ of those who were killing him.’¹¹⁰ 22:21 Then¹¹¹ he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd¹¹² was listening to him until he said this.¹¹³ Then¹¹⁴ they raised their voices and shouted,¹¹⁵ “Away with this man¹¹⁶ from the earth! For he should not be allowed to live!”¹¹⁷ 22:23 While they were screaming¹¹⁸ and throwing off their cloaks¹¹⁹ and tossing dust¹²⁰ in the air, 22:24 the commanding officer¹²¹ ordered Paul¹²² to be brought back into the barracks.¹²³ He told them¹²⁴ to interrogate Paul¹²⁵ by beating him with a lash¹²⁶ so that he could find out the reason the crowd¹²⁷ was shouting at Paul¹²⁸ in this way. 22:25 When they had stretched him out for the lash,¹²⁹ Paul said to the centurion¹³⁰ standing nearby, “Is it legal for you to lash a man who is a Roman citizen¹³¹ without a proper trial?”¹³² 22:26 When the centurion¹³³ heard this,¹³⁴ he went to the commanding officer¹³⁵ and reported it,¹³⁶ saying, “What are you about to do?¹³⁷ For this man is a Roman citizen.”¹³⁸ 22:27 So the commanding officer¹³⁹ came and asked¹⁴⁰ Paul,¹⁴¹ “Tell me, are you a Roman citizen?”¹⁴² He replied,¹⁴³ “Yes.” 22:28 The commanding officer¹⁴⁴ answered, “I acquired this citizenship with a large sum of money.”¹⁴⁵ “But I was even¹⁴⁶ born a citizen,”¹⁴⁷ Paul replied.¹⁴⁸ 22:29 Then those who were about to interrogate him stayed away¹⁴⁹ from him, and the commanding officer¹⁵⁰ was frightened when he realized that Paul¹⁵¹ was¹⁵² a Roman citizen¹⁵³ and that he had had him tied up.¹⁵⁴

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer¹⁵⁵ wanted to know the true reason¹⁵⁶ Paul¹⁵⁷ was being accused by the Jews, he released him and ordered the chief priests and the whole council¹⁵⁸ to assemble. He then brought¹⁵⁹ Paul down and had him stand before them.

23:1 Paul looked directly¹⁶⁰ at the council¹⁶¹ and said, “Brothers, I have lived my life with a clear conscience¹⁶² before God to this day.” 23:2 At that¹⁶³ the high priest Ananias ordered those standing near¹⁶⁴ Paul¹⁶⁵ to strike¹⁶⁶ him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall!¹⁶⁷ Do¹⁶⁸ you sit there judging me according to the law,¹⁶⁹ and in violation of the law¹⁷⁰ you order me to be struck?” 23:4 Those standing near him¹⁷¹ said, “Do you dare insult¹⁷² God’s high priest?” 23:5 Paul replied,¹⁷³ “I did not realize,¹⁷⁴ brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’”¹⁷⁵

23:6 Then when Paul noticed¹⁷⁶ that part of them were Sadducees¹⁷⁷ and the others Pharisees,¹⁷⁸ he shouted out in the council,¹⁷⁹ “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection¹⁸⁰ of the dead!” 23:7 When he said this,¹⁸¹ an argument¹⁸² began¹⁸³ 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.)¹⁸⁴ 23:9 There was a great commotion,¹⁸⁵ and some experts in the law¹⁸⁶ from the party of the Pharisees stood up¹⁸⁷ and protested strongly,¹⁸⁸ “We find nothing wrong¹⁸⁹ with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became¹⁹⁰ so great the commanding officer¹⁹¹ feared that they would tear Paul to pieces,¹⁹² he ordered the detachment¹⁹³ to go down, take him away from them by force,¹⁹⁴ and bring him into the barracks.¹⁹⁵

23:11 The following night the Lord¹⁹⁶ stood near¹⁹⁷ Paul¹⁹⁸ and said, “Have courage,¹⁹⁹ for just as you have testified about me in Jerusalem,²⁰⁰ so you must also testify in Rome.”²⁰¹

The Plot to Kill Paul

23:12 When morning came,²⁰² the Jews formed²⁰³ a conspiracy²⁰⁴ and bound themselves with an oath²⁰⁵ not to eat or drink anything²⁰⁶ until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy.²⁰⁷ 23:14 They²⁰⁸ went²⁰⁹ to the chief priests²¹⁰ and the elders and said, “We have bound ourselves with a solemn oath²¹¹ not to partake²¹² of anything until we have killed Paul. 23:15 So now you and the council²¹³ request the commanding officer²¹⁴ to bring him down to you, as if you were going to determine²¹⁵ his case²¹⁶ by conducting a more thorough inquiry.²¹⁷ We are ready to kill him²¹⁸ before he comes near this place.”²¹⁹

23:16 But when the son of Paul’s sister heard about the ambush,²²⁰ he came and entered²²¹ the barracks²²² and told Paul. 23:17 Paul called²²³ one of the centurions²²⁴ and said, “Take this young man to the commanding officer,²²⁵ for he has something to report to him.” 23:18 So the centurion²²⁶ took him and brought him to the commanding officer²²⁷ and said, “The prisoner Paul called²²⁸ me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer²²⁹ took him by the hand, withdrew privately, and asked, “What is it that you want²³⁰ to report to me?” 23:20 He replied,²³¹ “The Jews have agreed to ask you to bring Paul down to the council²³² tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this,²³³ because more than forty of them²³⁴ are lying in ambush²³⁵ for him. They²³⁶ have bound themselves with an oath²³⁷ not to eat or drink anything²³⁸ until they have killed him, and now they are ready, waiting for you to agree to their request.”²³⁹ 23:22 Then the commanding officer²⁴⁰ sent the young man away, directing him,²⁴¹ “Tell no one that you have reported²⁴² these things to me.” 23:23 Then²⁴³ he summoned²⁴⁴ two of the centurions²⁴⁵ and said, “Make ready two hundred soldiers to go to Caesarea²⁴⁶ along with seventy horsemen²⁴⁷ and two hundred spearmen²⁴⁸ by²⁴⁹ nine o’clock tonight,²⁵⁰ 23:24 and provide mounts for Paul to ride²⁵¹ so that he may be brought safely to Felix²⁵² the governor.”²⁵³ 23:25 He wrote²⁵⁴ a letter that went like this:²⁵⁵

23:26 Claudius Lysias to His Excellency Governor²⁵⁶ Felix,²⁵⁷ greetings. 23:27 This man was seized²⁵⁸ by the Jews and they were about to kill him,²⁵⁹ when I came up²⁶⁰ with the detachment²⁶¹ and rescued him, because I had learned that he was²⁶² a Roman citizen.²⁶³ 23:28 Since I wanted to know²⁶⁴ what charge they were accusing him of,²⁶⁵ I brought him down to their council.²⁶⁶ 23:29 I found he²⁶⁷ was accused with reference to controversial questions²⁶⁸ about their law, but no charge against him deserved death or imprisonment.²⁶⁹ 23:30 When I was informed²⁷⁰ there would be a plot²⁷¹ against this man, I sent him to you at once, also ordering his accusers to state their charges²⁷² against him before you.

23:31 So the soldiers, in accordance with their orders,²⁷³ took²⁷⁴ Paul and brought him to Antipatris²⁷⁵ during the night. 23:32 The next day they let²⁷⁶ the horsemen²⁷⁷ go on with him, and they returned to the barracks.²⁷⁸ 23:33 When the horsemen²⁷⁹ came to Caesarea²⁸⁰ and delivered the letter to the governor, they also presented²⁸¹ Paul to him. 23:34 When the governor²⁸² had read²⁸³ the letter,²⁸⁴ he asked²⁸⁵ what province he was from.²⁸⁶ When he learned²⁸⁷ that he was from Cilicia,²⁸⁸ 23:35 he said, “I will give you a hearing²⁸⁹ when your accusers arrive too.” Then²⁹⁰ he ordered that Paul²⁹¹ be kept under guard in Herod’s palace.²⁹²

The Accusations Against Paul

24:1 After five days the high priest Ananias²⁹³ came down with some elders and an attorney²⁹⁴ named²⁹⁵ Tertullus, and they²⁹⁶ brought formal charges²⁹⁷ against Paul to the governor. 24:2 When Paul²⁹⁸ had been summoned, Tertullus began to accuse him,²⁹⁹ saying, “We have experienced a lengthy time³⁰⁰ of peace through your rule,³⁰¹ and reforms³⁰² are being made in this nation³⁰³ through your foresight.³⁰⁴ 24:3 Most excellent Felix,³⁰⁵ we acknowledge this everywhere and in every way³⁰⁶ with all gratitude.³⁰⁷ 24:4 But so that I may not delay³⁰⁸ you any further, I beg³⁰⁹ you to hear us briefly³¹⁰ with your customary graciousness.³¹¹ 24:5 For we have found³¹² this man to be a troublemaker,³¹³ one who stirs up riots³¹⁴ among all the Jews throughout the world, and a ringleader³¹⁵ of the sect of the Nazarenes.³¹⁶ 24:6 He³¹⁷ even tried to desecrate³¹⁸ the temple, so we arrested³¹⁹ him. 24:7 [[EMPTY]]³²⁰ 24:8 When you examine³²¹ him yourself, you will be able to learn from him³²² about all these things we are accusing him of doing.”³²³ 24:9 The Jews also joined in the verbal attack,³²⁴ claiming³²⁵ that these things were true.

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know³²⁶ that you have been a judge over this nation for many years, I confidently make my defense.³²⁷ 24:11 As you can verify³²⁸ for yourself, not more than twelve days ago³²⁹ I went up to Jerusalem³³⁰ to worship. 24:12 They did not find me arguing³³¹ with anyone or stirring up a crowd³³² in the temple courts³³³ or in the synagogues³³⁴ or throughout the city,³³⁵ 24:13 nor can they prove³³⁶ to you the things³³⁷ they are accusing me of doing.³³⁸ 24:14 But I confess this to you, that I worship³³⁹ the God of our ancestors³⁴⁰ according to the Way (which they call a sect), believing everything that is according to the law³⁴¹ and that is written in the prophets. 24:15 I have³⁴² a hope in God (a hope³⁴³ that³⁴⁴ these men³⁴⁵ themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous.³⁴⁶ 24:16 This is the reason³⁴⁷ I do my best to always³⁴⁸ have a clear³⁴⁹ conscience toward God and toward people.³⁵⁰ 24:17 After several years³⁵¹ I came to bring to my people gifts for the poor³⁵² and to present offerings,³⁵³ 24:18 which I was doing when they found me in the temple, ritually purified,³⁵⁴ without a crowd or a disturbance.³⁵⁵ 24:19 But there are some Jews from the province of Asia³⁵⁶ who should be here before you and bring charges,³⁵⁷ if they have anything against me. 24:20 Or these men here³⁵⁸ should tell what crime³⁵⁹ they found me guilty of³⁶⁰ when I stood before the council,³⁶¹ 24:21 other than³⁶² this one thing³⁶³ I shouted out while I stood before³⁶⁴ them: ‘I am on trial before you today concerning the resurrection of the dead.’”³⁶⁵

24:22 Then Felix,³⁶⁶ who understood the facts³⁶⁷ concerning the Way³⁶⁸ more accurately,³⁶⁹ adjourned their hearing,³⁷⁰ saying, “When Lysias the commanding officer comes down, I will decide your case.”³⁷¹ 24:23 He ordered the centurion³⁷² to guard Paul,³⁷³ but to let him have some freedom,³⁷⁴ and not to prevent any of his friends³⁷⁵ from meeting his needs.³⁷⁶

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix³⁷⁷ arrived with his wife Drusilla,³⁷⁸ who was Jewish, he sent for Paul and heard him speak³⁷⁹ about faith in Christ Jesus.³⁸⁰ 24:25 While Paul³⁸¹ was discussing³⁸² righteousness, self-control,³⁸³ and the coming judgment, Felix³⁸⁴ became³⁸⁵ frightened and said, “Go away for now, and when I have an opportunity,³⁸⁶ I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money,³⁸⁷ and for this reason he sent for Paul³⁸⁸ as often as possible³⁸⁹ and talked³⁹⁰ with him. 24:27 After two years³⁹¹ had passed, Porcius Festus³⁹² succeeded Felix,³⁹³ and because he wanted to do the Jews a favor, Felix left Paul in prison.³⁹⁴

Paul Appeals to Caesar

25:1 Now³⁹⁵ three days after Festus³⁹⁶ arrived in the province, he went up to Jerusalem³⁹⁷ from Caesarea.³⁹⁸ 25:2 So the chief priests and the most prominent men³⁹⁹ of the Jews brought formal charges⁴⁰⁰ against Paul to him. 25:3 Requesting him to do them a favor against Paul,⁴⁰¹ they urged Festus⁴⁰² to summon him to Jerusalem, planning an ambush⁴⁰³ to kill him along the way. 25:4 Then Festus⁴⁰⁴ replied that Paul was being kept at Caesarea,⁴⁰⁵ and he himself intended to go there⁴⁰⁶ shortly. 25:5 “So,” he said, “let your leaders⁴⁰⁷ go down there⁴⁰⁸ with me, and if this man has done anything wrong,⁴⁰⁹ they may bring charges⁴¹⁰ against him.”

25:6 After Festus⁴¹¹ had stayed⁴¹² not more than eight or ten days among them, he went down to Caesarea,⁴¹³ and the next day he sat⁴¹⁴ on the judgment seat⁴¹⁵ and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him,⁴¹⁶ bringing many serious⁴¹⁷ charges that they were not able to prove.⁴¹⁸ 25:8 Paul said in his defense,⁴¹⁹ “I have committed no offense⁴²⁰ against the Jewish law⁴²¹ or against the temple or against Caesar.”⁴²² 25:9 But Festus,⁴²³ wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried⁴²⁴ before me there on these charges?”⁴²⁵ 25:10 Paul replied,⁴²⁶ “I am standing before Caesar’s⁴²⁷ judgment seat,⁴²⁸ where I should be tried.⁴²⁹ I have done nothing wrong⁴³⁰ to the Jews, as you also know very well.⁴³¹ 25:11 If then I am in the wrong⁴³² and have done anything that deserves death, I am not trying to escape dying,⁴³³ but if not one of their charges against me is true,⁴³⁴ no one can hand me over to them.⁴³⁵ I appeal to Caesar!”⁴³⁶ 25:12 Then, after conferring with his council,⁴³⁷ Festus⁴³⁸ replied, “You have appealed to Caesar;⁴³⁹ to Caesar⁴⁴⁰ you will go!”⁴⁴¹

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa⁴⁴² and Bernice arrived at Caesarea⁴⁴³ to pay their respects⁴⁴⁴ to Festus.⁴⁴⁵ 25:14 While⁴⁴⁶ they were staying there many days, Festus⁴⁴⁷ explained Paul’s case to the king to get his opinion,⁴⁴⁸ saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem,⁴⁴⁹ the chief priests and the elders of the Jews informed⁴⁵⁰ me about him,⁴⁵¹ asking for a sentence of condemnation⁴⁵² against him. 25:16 I answered them⁴⁵³ that it was not the custom of the Romans to hand over anyone⁴⁵⁴ before the accused had met his accusers face to face⁴⁵⁵ and had been given⁴⁵⁶ an opportunity to make a defense against the accusation.⁴⁵⁷ 25:17 So after they came back here with me,⁴⁵⁸ I did not postpone the case,⁴⁵⁹ but the next day I sat⁴⁶⁰ on the judgment seat⁴⁶¹ and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge⁴⁶² him with any of the evil deeds I had suspected.⁴⁶³ 25:19 Rather they had several points of disagreement⁴⁶⁴ with him about their own religion⁴⁶⁵ and about a man named Jesus⁴⁶⁶ who was dead, whom Paul claimed⁴⁶⁷ to be alive. 25:20 Because I was at a loss⁴⁶⁸ how I could investigate these matters,⁴⁶⁹ I asked if he were willing to go to Jerusalem and be tried⁴⁷⁰ there on these charges.⁴⁷¹ 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor,⁴⁷² I ordered him to be kept under guard until I could send him to Caesar.”⁴⁷³ 25:22 Agrippa⁴⁷⁴ said to Festus,⁴⁷⁵ “I would also like to hear the man myself.” “Tomorrow,” he replied,⁴⁷⁶ “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa⁴⁷⁷ and Bernice came with great pomp⁴⁷⁸ and entered the audience hall,⁴⁷⁹ along with the senior military officers⁴⁸⁰ and the prominent men of the city. When Festus⁴⁸¹ gave the order,⁴⁸² Paul was brought in. 25:24 Then Festus⁴⁸³ said, “King Agrippa,⁴⁸⁴ and all you who are present here with us, you see this man about whom the entire Jewish populace⁴⁸⁵ petitioned⁴⁸⁶ me both in Jerusalem⁴⁸⁷ and here,⁴⁸⁸ shouting loudly⁴⁸⁹ that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death,⁴⁹⁰ and when he appealed⁴⁹¹ to His Majesty the Emperor,⁴⁹² I decided to send him.⁴⁹³ 25:26 But I have nothing definite⁴⁹⁴ to write to my lord⁴⁹⁵ about him.⁴⁹⁶ Therefore I have brought him before you all, and especially before you, King Agrippa,⁴⁹⁷ so that after this preliminary hearing⁴⁹⁸ I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating⁴⁹⁹ the charges against him.”

Paul Offers His Defense

26:1 So Agrippa⁵⁰⁰ said to Paul, “You have permission⁵⁰¹ to speak for yourself.” Then Paul held out his hand⁵⁰² and began his defense:⁵⁰³

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa,⁵⁰⁴ I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially⁵⁰⁵ familiar with all the customs and controversial issues⁵⁰⁶ of the Jews. Therefore I ask⁵⁰⁷ you to listen to me patiently. 26:4 Now all the Jews know the way I lived⁵⁰⁸ from my youth, spending my life from the beginning among my own people⁵⁰⁹ and in Jerusalem.⁵¹⁰ 26:5 They know,⁵¹¹ because they have known⁵¹² me from time past,⁵¹³ if they are willing to testify, that according to the strictest party⁵¹⁴ of our religion, I lived as a Pharisee.⁵¹⁵ 26:6 And now I stand here on trial⁵¹⁶ because of my hope in the promise made by God to our ancestors,⁵¹⁷ 26:7 a promise⁵¹⁸ that our twelve tribes hope to attain as they earnestly serve God⁵¹⁹ night and day. Concerning this hope the Jews are accusing me,⁵²⁰ Your Majesty!⁵²¹ 26:8 Why do you people⁵²² think⁵²³ it is unbelievable⁵²⁴ that⁵²⁵ God raises the dead? 26:9 Of course,⁵²⁶ I myself was convinced⁵²⁷ that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received⁵²⁸ from the chief priests, but I also cast my vote⁵²⁹ against them when they were sentenced to death.⁵³⁰ 26:11 I punished⁵³¹ them often in all the synagogues⁵³² and tried to force⁵³³ them to blaspheme. Because I was so furiously enraged⁵³⁴ at them, I went to persecute⁵³⁵ them even in foreign cities.

26:12 “While doing this very thing,⁵³⁶ as I was going⁵³⁷ to Damascus with authority and complete power⁵³⁸ from the chief priests, 26:13 about noon along the road, Your Majesty,⁵³⁹ I saw a light from heaven,⁵⁴⁰ brighter than the sun, shining everywhere around⁵⁴¹ me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic,⁵⁴² ‘Saul, Saul, why are you persecuting me? You are hurting yourself⁵⁴³ by kicking against the goads.’⁵⁴⁴ 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied,⁵⁴⁵ ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance⁵⁴⁶ as a servant and witness⁵⁴⁷ to the things⁵⁴⁸ you have seen⁵⁴⁹ and to the things in which I will appear to you. 26:17 I will rescue⁵⁵⁰ you from your own people⁵⁵¹ and from the Gentiles, to whom⁵⁵² I am sending you 26:18 to open their eyes so that they turn⁵⁵³ from darkness to light and from the power⁵⁵⁴ of Satan to God, so that they may receive forgiveness of sins and a share⁵⁵⁵ among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa,⁵⁵⁶ I was not disobedient⁵⁵⁷ to the heavenly⁵⁵⁸ vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,⁵⁵⁹ and to the Gentiles, that they should repent and turn to God,⁵⁶⁰ performing deeds consistent with⁵⁶¹ repentance. 26:21 For this reason the Jews seized me in the temple courts⁵⁶² and were trying to kill me. 26:22 I have experienced⁵⁶³ help from God to this day, and so I stand testifying to both small and great, saying nothing except⁵⁶⁴ what the prophets and Moses said⁵⁶⁵ was going to happen: 26:23 that⁵⁶⁶ the Christ⁵⁶⁷ was to suffer and be the first to rise from the dead, to proclaim light both to our people⁵⁶⁸ and to the Gentiles.”⁵⁶⁹

26:24 As Paul⁵⁷⁰ was saying these things in his defense, Festus⁵⁷¹ exclaimed loudly, “You have lost your mind,⁵⁷² Paul! Your great learning is driving you insane!” 26:25 But Paul replied,⁵⁷³ “I have not lost my mind, most excellent Festus,⁵⁷⁴ but am speaking⁵⁷⁵ true and rational⁵⁷⁶ words. 26:26 For the king knows about these things, and I am speaking freely⁵⁷⁷ to him,⁵⁷⁸ because I cannot believe⁵⁷⁹ that any of these things has escaped his notice,⁵⁸⁰ for this was not done in a corner.⁵⁸¹ 26:27 Do you believe the prophets,⁵⁸² King Agrippa?⁵⁸³ I know that you believe.” 26:28 Agrippa⁵⁸⁴ said to Paul, “In such a short time are you persuading me to become a Christian?”⁵⁸⁵ 26:29 Paul replied, “I pray to God that whether in a short or a long time⁵⁸⁶ not only you but also all those who are listening to me today could become such as I am, except for these chains.”⁵⁸⁷

26:30 So the king got up, and with him the governor and Bernice and those sitting with them, 26:31 and as they were leaving they said to one another,⁵⁸⁸ “This man is not doing anything deserving⁵⁸⁹ death or imprisonment.” 26:32 Agrippa⁵⁹⁰ said to Festus,⁵⁹¹ “This man could have been released⁵⁹² if he had not appealed to Caesar.”⁵⁹³

Paul and Company Sail for Rome

27:1 When it was decided we⁵⁹⁴ would sail to Italy,⁵⁹⁵ they handed over Paul and some other prisoners to a centurion⁵⁹⁶ of the Augustan Cohort⁵⁹⁷ named Julius.

[21:33] ¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33] ²tn Grk “seized.”

[21:33] ³tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33] ⁴tn 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] ⁵tn Grk “and what it is”; this has been simplified to “what.”

[21:34] ⁶tn 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] ⁷tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34] ⁸tn 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] ⁹tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34] ¹⁰tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34] ¹¹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34] ¹²tn 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] ¹³tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35] ¹⁴sn 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] ¹⁵tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36] ¹⁶tn 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] ¹⁷tn 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] ¹⁸tn 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] ¹⁹tn Grk “says” (a historical present).

[21:37] ²⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37] ²¹tn Grk “Is it permitted for me to say” (an idiom).

[21:37] ²²tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37] ²³tn Grk “said.”

[21:37] ²⁴sn “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] ²⁵tn 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] ²⁶tn 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] ²⁷tn Or “desert.”

[21:38] ²⁸tn Grk “before these days.”

[21:39] ²⁹tn Grk “said.”

[21:39] ³⁰tn Grk “a Jewish man.”

[21:39] ³¹tn 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] ³²tn Grk “I beg you.”

[21:40] ³³tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40] ³⁴tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ³⁵tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ³⁶tn Or “motioned.”

[21:40] ³⁷tn 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] ³⁸tn 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] ³⁹tn 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] ⁴⁰sn 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] ⁴¹tn 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] ⁴²tn ἀκούσαντες (akousante") has been taken temporally.

[22:2] ⁴³tn 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] ⁴⁴tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2] ⁴⁵tn 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] ⁴⁶tn 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] ⁴⁷tn 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] ⁴⁸tn Grk “a Jewish man.”

[22:3] ⁴⁹tn 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] ⁵⁰tn 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] ⁵¹tn Grk “strictly at the feet of” (an idiom).

[22:3] ⁵²tn 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] ⁵³tn Or “our forefathers.”

[22:3] ⁵⁴tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3] ⁵⁵tn 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] ⁵⁶tn 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] ⁵⁷sn 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] ⁵⁸tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4] ⁵⁹tn Grk “binding.” See Acts 8:3.

[22:4] ⁶⁰tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5] ⁶¹tn 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] ⁶²tn 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] ⁶³tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5] ⁶⁴tn 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] ⁶⁵tn 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] ⁶⁶tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5] ⁶⁷tn 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] ⁶⁸tn 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] ⁶⁹tn 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] ⁷⁰tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6] ⁷¹tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6] ⁷²tn Or “shone.”

[22:7] ⁷³tn 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] ⁷⁴tn 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] ⁷⁵tn Grk “So I said.”

[22:10] ⁷⁶tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10] ⁷⁷tn Grk “about all things.”

[22:10] ⁷⁸tn 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] ⁷⁹tn 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] ⁸⁰tn Or “brightness”; Grk “glory.”

[22:11] ⁸¹tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12] ⁸²tn Grk “a certain Ananias.”

[22:12] ⁸³sn The law refers to the law of Moses.

[22:12] ⁸⁴tn 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] ⁸⁵tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13] ⁸⁶tn 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] ⁸⁷tn 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] ⁸⁸tn 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] ⁸⁹tn Grk “I looked up to him.”

[22:14] ⁹⁰tn 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] ⁹¹tn 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] ⁹²tn 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] ⁹³sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14] ⁹⁴tn 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] ⁹⁵tn 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] ⁹⁶tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16] ⁹⁷tn 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] ⁹⁸tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16] ⁹⁹sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16] ¹⁰⁰sn 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] ¹⁰¹tn 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] ¹⁰²tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18] ¹⁰³tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19] ¹⁰⁴tn 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] ¹⁰⁵tn 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] ¹⁰⁶sn 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] ¹⁰⁷sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20] ¹⁰⁸tn 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] ¹⁰⁹tn 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] ¹¹⁰tn 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] ¹¹¹tn 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] ¹¹²tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22] ¹¹³tn 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] ¹¹⁴tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22] ¹¹⁵tn Grk “and said.”

[22:22] ¹¹⁶tn Grk “this one.”

[22:22] ¹¹⁷tn 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] ¹¹⁸tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23] ¹¹⁹tn 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] ¹²⁰sn 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] ¹²¹tn 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] ¹²²tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹²³tn 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] ¹²⁴tn 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] ¹²⁵tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹²⁶sn 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] ¹²⁷tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24] ¹²⁸tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25] ¹²⁹tn 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] ¹³⁰sn See the note on the word centurion in 10:1.

[22:25] ¹³¹tn The word “citizen” is supplied here for emphasis and clarity.

[22:25] ¹³²tn 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] ¹³³sn See the note on the word centurion in 10:1.

[22:26] ¹³⁴tn 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] ¹³⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26] ¹³⁶tn 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] ¹³⁷tn 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] ¹³⁸tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ¹³⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27] ¹⁴⁰tn Grk “and said to.”

[22:27] ¹⁴¹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27] ¹⁴²tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ¹⁴³tn Grk “He said.”

[22:28] ¹⁴⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28] ¹⁴⁵sn 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] ¹⁴⁶tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28] ¹⁴⁷tn 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] ¹⁴⁸tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29] ¹⁴⁹tn 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] ¹⁵⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29] ¹⁵¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29] ¹⁵²tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29] ¹⁵³tn The word “citizen” is supplied here for emphasis and clarity.

[22:29] ¹⁵⁴sn 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] ¹⁵⁵tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30] ¹⁵⁶tn 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] ¹⁵⁷tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30] ¹⁵⁸tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30] ¹⁵⁹tn 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] ¹⁶⁰tn 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] ¹⁶¹tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1] ¹⁶²tn 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] ¹⁶³tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2] ¹⁶⁴tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2] ¹⁶⁵tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2] ¹⁶⁶tn 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] ¹⁶⁷sn 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] ¹⁶⁸tn 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] ¹⁶⁹tn The law refers to the law of Moses.

[23:3] ¹⁷⁰tn 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] ¹⁷¹tn The word “him” is not in the Greek text but is implied.

[23:4] ¹⁷²tn 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] ¹⁷³tn Grk “said.”

[23:5] ¹⁷⁴tn Or “know.”

[23:5] ¹⁷⁵sn 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] ¹⁷⁶tn 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] ¹⁷⁷sn See the note on Sadducees in 4:1.

[23:6] ¹⁷⁸sn See the note on Pharisee in 5:34.

[23:6] ¹⁷⁹tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6] ¹⁸⁰tn 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] ¹⁸¹tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7] ¹⁸²tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7] ¹⁸³tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8] ¹⁸⁴tn 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] ¹⁸⁵tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9] ¹⁸⁶tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9] ¹⁸⁷tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9] ¹⁸⁸tn 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] ¹⁸⁹sn “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] ¹⁹⁰tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10] ¹⁹¹tn 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] ¹⁹²tn 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] ¹⁹³tn 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] ¹⁹⁴tn Or “to go down, grab him out of their midst.”

[23:10] ¹⁹⁵tn 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] ¹⁹⁶sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11] ¹⁹⁷tn 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] ¹⁹⁸tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11] ¹⁹⁹tn Or “Do not be afraid.”

[23:11] ²⁰⁰map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11] ²⁰¹sn 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] ²⁰²tn Grk “when it was day.”

[23:12] ²⁰³tn 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] ²⁰⁴tn 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] ²⁰⁵tn 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] ²⁰⁶tn 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] ²⁰⁷tn 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] ²⁰⁸tn 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] ²⁰⁹tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14] ²¹⁰sn 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] ²¹¹tn 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] ²¹²tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15] ²¹³tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15] ²¹⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15] ²¹⁵tn 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] ²¹⁶tn Grk “determine the things about him.”

[23:15] ²¹⁷tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15] ²¹⁸sn “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] ²¹⁹tn The words “this place” are not in the Greek text, but are implied.

[23:16] ²²⁰tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16] ²²¹tn 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] ²²²tn 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] ²²³tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17] ²²⁴sn See the note on the word centurion in 10:1.

[23:17] ²²⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ²²⁶tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18] ²²⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ²²⁸tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19] ²²⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19] ²³⁰tn 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] ²³¹tn Grk “He said.”

[23:20] ²³²tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21] ²³³tn 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] ²³⁴tn 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] ²³⁵tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21] ²³⁶tn 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] ²³⁷tn 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] ²³⁸tn 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] ²³⁹tn 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] ²⁴⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22] ²⁴¹tn 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] ²⁴²tn 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] ²⁴³tn 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] ²⁴⁴tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23] ²⁴⁵sn See the note on the word centurion in 10:1.

[23:23] ²⁴⁶sn 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] ²⁴⁷tn Or “cavalrymen.”

[23:23] ²⁴⁸tn 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] ²⁴⁹tn Grk “from.”

[23:23] ²⁵⁰tn Grk “from the third hour of the night.”

[23:24] ²⁵¹tn 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] ²⁵²sn 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 a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24] ²⁵³tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25] ²⁵⁴tn 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] ²⁵⁵tn 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] ²⁵⁶tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26] ²⁵⁷sn Governor Felix. See the note on Felix in v. 24.

[23:27] ²⁵⁸tn 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] ²⁵⁹tn 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] ²⁶⁰tn Or “approached.”

[23:27] ²⁶¹tn 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] ²⁶²tn In Greek this is a present tense retained in indirect discourse.

[23:27] ²⁶³tn 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] ²⁶⁴tn Or “determine.”

[23:28] ²⁶⁵tn 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] ²⁶⁶tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29] ²⁶⁷tn 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] ²⁶⁸tn 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] ²⁶⁹tn 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] ²⁷⁰tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30] ²⁷¹tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30] ²⁷²tn 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.

[23:31] ²⁷³tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31] ²⁷⁴tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31] ²⁷⁵sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[23:32] ²⁷⁶tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32] ²⁷⁷tn Or “cavalrymen.”

[23:32] ²⁷⁸tn 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.”

[23:33] ²⁷⁹tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33] ²⁸⁰sn 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. It was about 30 mi (50 km) from Antipatris.

[23:33] ²⁸¹tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34] ²⁸²tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34] ²⁸³tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34] ²⁸⁴tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34] ²⁸⁵tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34] ²⁸⁶sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34] ²⁸⁷tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34] ²⁸⁸sn Cilicia was a province in northeastern Asia Minor.

[23:35] ²⁸⁹tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35] ²⁹⁰tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35] ²⁹¹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35] ²⁹²sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:1] ²⁹³sn Ananias was in office from a.d. 47-59.

[24:1] ²⁹⁴tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1] ²⁹⁵tn Grk “an attorney, a certain Tertullus.”

[24:1] ²⁹⁶tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1] ²⁹⁷tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2] ²⁹⁸tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2] ²⁹⁹tn Or “began to bring charges, saying.”

[24:2] ³⁰⁰tn Grk “experienced much peace.”

[24:2] ³⁰¹tn Grk “through you” (“rule” is implied).

[24:2] ³⁰²tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2] ³⁰³tn Or “being made for this people.”

[24:2] ³⁰⁴sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:3] ³⁰⁵sn Most excellent Felix. See the note on Felix in 23:24.

[24:3] ³⁰⁶tn Grk “in every way and everywhere.”

[24:3] ³⁰⁷tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4] ³⁰⁸tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4] ³⁰⁹tn Or “request.”

[24:4] ³¹⁰tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4] ³¹¹tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5] ³¹²tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5] ³¹³tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5] ³¹⁴tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5] ³¹⁵tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5] sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5] ³¹⁶sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6] ³¹⁷tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6] ³¹⁸tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6] ³¹⁹tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:7] ³²⁰tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8] ³²¹tn Or “question.”

[24:8] ³²²tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8] ³²³tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:9] ³²⁴tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9] ³²⁵tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10] ³²⁶tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10] ³²⁷sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11] ³²⁸tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11] ³²⁹tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11] sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.

[24:11] ³³⁰map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12] ³³¹tn Or “disputing,” “conducting a heated discussion.”

[24:12] ³³²tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12] ³³³tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12] ³³⁴sn See the note on synagogue in 6:9.

[24:12] ³³⁵sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13] ³³⁶tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13] sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13] ³³⁷tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13] ³³⁸tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[24:14] ³³⁹tn Or “serve.”

[24:14] ³⁴⁰tn Or “forefathers”; Grk “fathers.”

[24:14] ³⁴¹sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15] ³⁴²tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15] ³⁴³sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15] ³⁴⁴tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15] ³⁴⁵tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15] ³⁴⁶tn Or “the unjust.”

[24:15] sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:16] ³⁴⁷tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16] ³⁴⁸tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16] ³⁴⁹tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16] ³⁵⁰tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17] ³⁵¹tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17] ³⁵²tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17] ³⁵³tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18] ³⁵⁴sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18] ³⁵⁵tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19] ³⁵⁶tn 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.

[24:19] ³⁵⁷tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19] sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20] ³⁵⁸tn Grk “these [men] themselves.”

[24:20] ³⁵⁹tn Or “unrighteous act.”

[24:20] ³⁶⁰tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20] ³⁶¹tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21] ³⁶²tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21] ³⁶³tn Grk “one utterance.”

[24:21] ³⁶⁴tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21] ³⁶⁵sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22] ³⁶⁶sn See the note on Antonius Felix in 23:24.

[24:22] ³⁶⁷tn Grk “the things.”

[24:22] ³⁶⁸tn That is, concerning Christianity.

[24:22] ³⁶⁹tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22] ³⁷⁰tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22] ³⁷¹tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23] ³⁷²sn See the note on the word centurion in 10:1.

[24:23] ³⁷³tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23] ³⁷⁴tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23] ³⁷⁵tn Grk “any of his own” (this could also refer to relatives).

[24:23] ³⁷⁶tn Grk “from serving him.”

[24:24] ³⁷⁷sn See the note on Antonius Felix in 23:24.

[24:24] ³⁷⁸sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24] ³⁷⁹tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24] ³⁸⁰tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25] ³⁸¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25] ³⁸²tn Or “speaking about.”

[24:25] ³⁸³tn Grk “and self-control.” 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.

[24:25] sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25] ³⁸⁴sn See the note on Felix in 23:26.

[24:25] ³⁸⁵tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25] ³⁸⁶tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26] ³⁸⁷tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26] sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26] ³⁸⁸tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26] ³⁸⁹tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26] ³⁹⁰tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27] ³⁹¹tn Grk “After a two-year period.”

[24:27] ³⁹²sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27] ³⁹³tn Grk “Felix received as successor Porcius Festus.”

[24:27] sn See the note on Felix in 23:26.

[24:27] ³⁹⁴tn Grk “left Paul imprisoned.”

[24:27] sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:1] ³⁹⁵tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”

[25:1] ³⁹⁶sn See the note on Porcius Festus in 24:27.

[25:1] ³⁹⁷map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1] ³⁹⁸sn 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 65 mi (just over 100 km).

[25:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:2] ³⁹⁹tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2] ⁴⁰⁰tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2] sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[25:3] ⁴⁰¹tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3] ⁴⁰²tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3] ⁴⁰³sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4] ⁴⁰⁴sn See the note on Porcius Festus in 24:27.

[25:4] ⁴⁰⁵sn 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.

[25:4] ⁴⁰⁶tn The word “there” is not in the Greek text but is implied.

[25:5] ⁴⁰⁷tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5] ⁴⁰⁸tn The word “there” is not in the Greek text, but is implied.

[25:5] ⁴⁰⁹tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5] ⁴¹⁰tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6] ⁴¹¹tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6] ⁴¹²tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6] ⁴¹³sn 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.

[25:6] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6] ⁴¹⁴tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6] ⁴¹⁵tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:7] ⁴¹⁶tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7] ⁴¹⁷tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7] ⁴¹⁸tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8] ⁴¹⁹tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8] ⁴²⁰tn Grk “I have sinned…in nothing.”

[25:8] ⁴²¹tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8] sn The Jewish law refers to the law of Moses.

[25:8] ⁴²²tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8] sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:9] ⁴²³sn See the note on Porcius Festus in 24:27.

[25:9] ⁴²⁴tn Or “stand trial.”

[25:9] ⁴²⁵tn Grk “concerning these things.”

[25:10] ⁴²⁶tn Grk “said.”

[25:10] ⁴²⁷tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10] ⁴²⁸tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10] ⁴²⁹tn That is, tried by an imperial representative and subject to Roman law.

[25:10] ⁴³⁰sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10] ⁴³¹tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11] ⁴³²tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11] ⁴³³tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11] ⁴³⁴tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11] ⁴³⁵sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11] ⁴³⁶tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11] sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:12] ⁴³⁷tn That is, with his advisers.

[25:12] ⁴³⁸sn See the note on Porcius Festus in 24:27.

[25:12] ⁴³⁹tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12] ⁴⁴⁰tn Or “to the emperor.”

[25:12] ⁴⁴¹sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:13] ⁴⁴²sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13] ⁴⁴³sn 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.

[25:13] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:13] ⁴⁴⁴tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13] ⁴⁴⁵sn See the note on Porcius Festus in 24:27.

[25:14] ⁴⁴⁶tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14] ⁴⁴⁷sn See the note on Porcius Festus in 24:27.

[25:14] ⁴⁴⁸tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:15] ⁴⁴⁹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15] ⁴⁵⁰tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15] ⁴⁵¹tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15] ⁴⁵²tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16] ⁴⁵³tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16] sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16] ⁴⁵⁴tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16] ⁴⁵⁵tn Or “has met his accusers in person.”

[25:16] ⁴⁵⁶tn Grk “and receives.”

[25:16] ⁴⁵⁷tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:17] ⁴⁵⁸tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17] ⁴⁵⁹tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17] ⁴⁶⁰tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17] ⁴⁶¹tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:18] ⁴⁶²tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18] ⁴⁶³tn Or “I was expecting.”

[25:19] ⁴⁶⁴tn Grk “several controversial issues.” 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.”

[25:19] ⁴⁶⁵tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19] sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19] ⁴⁶⁶tn Grk “a certain Jesus.”

[25:19] ⁴⁶⁷tn Or “asserted.”

[25:20] ⁴⁶⁸tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20] ⁴⁶⁹tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20] ⁴⁷⁰tn Or “stand trial.”

[25:20] ⁴⁷¹tn Grk “on these things.”

[25:21] ⁴⁷²tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21] ⁴⁷³tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22] ⁴⁷⁴sn See the note on King Agrippa in 25:13.

[25:22] ⁴⁷⁵sn See the note on Porcius Festus in 24:27.

[25:22] ⁴⁷⁶tn Grk “said.”

[25:23] ⁴⁷⁷sn See the note on King Agrippa in 25:13.

[25:23] ⁴⁷⁸tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23] sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23] ⁴⁷⁹tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23] ⁴⁸⁰tn Grk “the chiliarchs” (officers 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.

[25:23] ⁴⁸¹sn See the note on Porcius Festus in 24:27.

[25:23] ⁴⁸²tn Grk “and Festus ordering, Paul was brought in.” 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. The participle κελεύσαντος (keleusanto") has been taken temporally.

[25:24] ⁴⁸³sn See the note on Porcius Festus in 24:27.

[25:24] ⁴⁸⁴sn See the note on King Agrippa in 25:13.

[25:24] ⁴⁸⁵tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24] ⁴⁸⁶tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24] ⁴⁸⁷map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24] ⁴⁸⁸sn Here means “here in Caesarea.”

[25:24] ⁴⁸⁹tn Or “screaming.”

[25:25] ⁴⁹⁰sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25] ⁴⁹¹tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25] ⁴⁹²tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25] ⁴⁹³tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[25:26] ⁴⁹⁴sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26] ⁴⁹⁵sn To my lord means “to His Majesty the Emperor.”

[25:26] ⁴⁹⁶tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26] ⁴⁹⁷sn See the note on King Agrippa in 25:13.

[25:26] ⁴⁹⁸tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27] ⁴⁹⁹tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[25:27] sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.

[26:1] ⁵⁰⁰sn See the note on King Agrippa in 25:13.

[26:1] ⁵⁰¹tn Grk “It is permitted for you.”

[26:1] ⁵⁰²tn Or “extended his hand” (a speaker’s gesture).

[26:1] ⁵⁰³tn Or “and began to speak in his own defense.”

[26:2] ⁵⁰⁴sn See the note on King Agrippa in 25:13.

[26:3] ⁵⁰⁵tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3] ⁵⁰⁶tn Grk “several controversial issues.” 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.”

[26:3] ⁵⁰⁷tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4] ⁵⁰⁸tn Grk “my manner of life.”

[26:4] ⁵⁰⁹tn Or “nation.”

[26:4] ⁵¹⁰map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5] ⁵¹¹tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5] ⁵¹²tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5] ⁵¹³tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5] ⁵¹⁴tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5] ⁵¹⁵sn See the note on Pharisee in 5:34.

[26:6] ⁵¹⁶tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6] ⁵¹⁷tn Or “forefathers”; Grk “fathers.”

[26:7] ⁵¹⁸tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7] ⁵¹⁹tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7] ⁵²⁰tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7] ⁵²¹tn Grk “O King!”

[26:8] ⁵²²tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8] ⁵²³tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8] ⁵²⁴tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8] ⁵²⁵tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9] ⁵²⁶tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9] ⁵²⁷tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10] ⁵²⁸tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10] ⁵²⁹tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10] ⁵³⁰tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11] ⁵³¹tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11] ⁵³²sn See the note on synagogue in 6:9.

[26:11] ⁵³³tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11] ⁵³⁴tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11] ⁵³⁵tn Or “I pursued them even as far as foreign cities.”

[26:12] ⁵³⁶tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12] ⁵³⁷tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12] ⁵³⁸tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[26:13] ⁵³⁹tn Grk “O King.”

[26:13] ⁵⁴⁰tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13] ⁵⁴¹tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[26:14] ⁵⁴²tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14] ⁵⁴³tn Grk “It is hard for you.”

[26:14] ⁵⁴⁴tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14] sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:15] ⁵⁴⁵tn Grk “said.”

[26:16] ⁵⁴⁶tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16] ⁵⁴⁷sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16] ⁵⁴⁸tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16] ⁵⁴⁹tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:17] ⁵⁵⁰tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17] ⁵⁵¹tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17] ⁵⁵²tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18] ⁵⁵³sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18] ⁵⁵⁴tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18] ⁵⁵⁵tn Or “and an inheritance.”

[26:19] ⁵⁵⁶sn See the note on King Agrippa in 25:13.

[26:19] ⁵⁵⁷sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19] ⁵⁵⁸tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20] ⁵⁵⁹tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20] ⁵⁶⁰sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20] ⁵⁶¹tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:21] ⁵⁶²tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22] ⁵⁶³tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22] ⁵⁶⁴tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22] ⁵⁶⁵sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23] ⁵⁶⁶tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23] ⁵⁶⁷tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23] sn See the note on Christ in 2:31.

[26:23] ⁵⁶⁸tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23] ⁵⁶⁹sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:24] ⁵⁷⁰tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24] ⁵⁷¹sn See the note on Porcius Festus in 24:27.

[26:24] ⁵⁷²tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24] sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:25] ⁵⁷³tn Grk “said.”

[26:25] ⁵⁷⁴sn See the note on Porcius Festus in 24:27.

[26:25] ⁵⁷⁵tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25] ⁵⁷⁶tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[26:26] ⁵⁷⁷tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26] ⁵⁷⁸tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26] ⁵⁷⁹tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26] ⁵⁸⁰tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26] ⁵⁸¹tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[26:27] ⁵⁸²sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27] ⁵⁸³sn See the note on King Agrippa in 25:13.

[26:28] ⁵⁸⁴sn See the note on King Agrippa in 25:13.

[26:28] ⁵⁸⁵tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28] sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[26:29] ⁵⁸⁶tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29] ⁵⁸⁷sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[26:31] ⁵⁸⁸tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31] ⁵⁸⁹tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31] sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[26:32] ⁵⁹⁰sn See the note on King Agrippa in 25:13.

[26:32] ⁵⁹¹sn See the note on Porcius Festus in 24:27.

[26:32] ⁵⁹²tn Or “set free.”

[26:32] ⁵⁹³tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32] sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.

[27:1] ⁵⁹⁴sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1] ⁵⁹⁵sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1] ⁵⁹⁶sn See the note on the word centurion in 10:1.

[27:1] ⁵⁹⁷tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1] sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

Kisah Para Rasul 21:33--27:1

Alkitab SABDA