Kisah Para Rasul 21:27--23:22

21:27 When the seven days were almost over, ¹  the Jews from the province of Asia ²  who had seen him in the temple area ³  stirred up the whole crowd ⁴  and seized ⁵  him, 21:28 shouting, “Men of Israel, ⁶  help! This is the man who teaches everyone everywhere against our people, our law, ⁷  and this sanctuary! ⁸  Furthermore ⁹  he has brought Greeks into the inner courts of the temple ¹⁰  and made this holy place ritually unclean!” ¹¹  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹²  they assumed Paul had brought him into the inner temple courts.) ¹³  21:30 The whole city was stirred up, ¹⁴  and the people rushed together. ¹⁵  They seized ¹⁶  Paul and dragged him out of the temple courts, ¹⁷  and immediately the doors were shut. 21:31 While they were trying ¹⁸  to kill him, a report ¹⁹  was sent up ²⁰  to the commanding officer ²¹  of the cohort ²²  that all Jerusalem was in confusion. ²³  21:32 He ²⁴  immediately took ²⁵  soldiers and centurions ²⁶  and ran down to the crowd. ²⁷  When they saw ²⁸  the commanding officer ²⁹  and the soldiers, they stopped beating ³⁰  Paul. 21:33 Then the commanding officer ³¹  came up and arrested ³²  him and ordered him to be tied up with two chains; ³³  he ³⁴  then asked who he was and what ³⁵  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ³⁶  and when the commanding officer ³⁷  was unable ³⁸  to find out the truth ³⁹  because of the disturbance, ⁴⁰  he ordered Paul ⁴¹  to be brought into the barracks. ⁴²  21:35 When he came to the steps, Paul ⁴³  had to be carried ⁴⁴  by the soldiers because of the violence ⁴⁵  of the mob, 21:36 for a crowd of people ⁴⁶  followed them, ⁴⁷  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, ⁴⁸  he said ⁴⁹  to the commanding officer, ⁵⁰  “May I say ⁵¹  something to you?” The officer ⁵²  replied, ⁵³  “Do you know Greek? ⁵⁴  21:38 Then you’re not that Egyptian who started a rebellion ⁵⁵  and led the four thousand men of the ‘Assassins’ ⁵⁶  into the wilderness ⁵⁷  some time ago?” ⁵⁸  21:39 Paul answered, ⁵⁹  “I am a Jew ⁶⁰  from Tarsus in Cilicia, a citizen of an important city. ⁶¹  Please ⁶²  allow me to speak to the people.” 21:40 When the commanding officer ⁶³  had given him permission, ⁶⁴  Paul stood ⁶⁵  on the steps and gestured ⁶⁶  to the people with his hand. When they had become silent, ⁶⁷  he addressed ⁶⁸  them in Aramaic, ⁶⁹ 

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁷⁰  that I now ⁷¹  make to you.” 22:2 (When they heard ⁷²  that he was addressing ⁷³  them in Aramaic, ⁷⁴  they became even ⁷⁵  quieter.) ⁷⁶  Then ⁷⁷  Paul said, 22:3 “I am a Jew, ⁷⁸  born in Tarsus in Cilicia, but brought up ⁷⁹  in this city, educated with strictness ⁸⁰  under ⁸¹  Gamaliel ⁸²  according to the law of our ancestors, ⁸³  and was ⁸⁴  zealous ⁸⁵  for God just as all of you are today. 22:4 I ⁸⁶  persecuted this Way ⁸⁷  even to the point of death, ⁸⁸  tying up ⁸⁹  both men and women and putting ⁹⁰  them in prison, 22:5 as both the high priest and the whole council of elders ⁹¹  can testify about me. From them ⁹²  I also received ⁹³  letters to the brothers in Damascus, and I was on my way ⁹⁴  to make arrests there and bring ⁹⁵  the prisoners ⁹⁶  to Jerusalem ⁹⁷  to be punished. 22:6 As ⁹⁸  I was en route and near Damascus, ⁹⁹  about noon a very bright ¹⁰⁰  light from heaven ¹⁰¹  suddenly flashed ¹⁰²  around me. 22:7 Then I ¹⁰³  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand ¹⁰⁴  the voice of the one who was speaking to me. 22:10 So I asked, ¹⁰⁵  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁰⁶  and go to Damascus; there you will be told about everything ¹⁰⁷  that you have been designated ¹⁰⁸  to do.’ 22:11 Since I could not see because of ¹⁰⁹  the brilliance ¹¹⁰  of that light, I came to Damascus led by the hand of ¹¹¹  those who were with me. 22:12 A man named Ananias, ¹¹²  a devout man according to the law, ¹¹³  well spoken of by all the Jews who live there, ¹¹⁴  22:13 came ¹¹⁵  to me and stood beside me ¹¹⁶  and said to me, ‘Brother Saul, regain your sight!’ ¹¹⁷  And at that very moment ¹¹⁸  I looked up and saw him. ¹¹⁹  22:14 Then he said, ‘The God of our ancestors ¹²⁰  has already chosen ¹²¹  you to know his will, to see ¹²²  the Righteous One, ¹²³  and to hear a command ¹²⁴  from his mouth, 22:15 because you will be his witness ¹²⁵  to all people ¹²⁶  of what you have seen and heard. 22:16 And now what are you waiting for? ¹²⁷  Get up, ¹²⁸  be baptized, and have your sins washed away, ¹²⁹  calling on his name.’ ¹³⁰  22:17 When ¹³¹  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹³²  22:18 and saw the Lord ¹³³  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹³⁴  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹³⁵  who believed in you. 22:20 And when the blood of your witness ¹³⁶  Stephen was shed, ¹³⁷  I myself was standing nearby, approving, ¹³⁸  and guarding the cloaks ¹³⁹  of those who were killing him.’ ¹⁴⁰  22:21 Then ¹⁴¹  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹⁴²  was listening to him until he said this. ¹⁴³  Then ¹⁴⁴  they raised their voices and shouted, ¹⁴⁵  “Away with this man ¹⁴⁶  from the earth! For he should not be allowed to live!” ¹⁴⁷  22:23 While they were screaming ¹⁴⁸  and throwing off their cloaks ¹⁴⁹  and tossing dust ¹⁵⁰  in the air, 22:24 the commanding officer ¹⁵¹  ordered Paul ¹⁵²  to be brought back into the barracks. ¹⁵³  He told them ¹⁵⁴  to interrogate Paul ¹⁵⁵  by beating him with a lash ¹⁵⁶  so that he could find out the reason the crowd ¹⁵⁷  was shouting at Paul ¹⁵⁸  in this way. 22:25 When they had stretched him out for the lash, ¹⁵⁹  Paul said to the centurion ¹⁶⁰  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹⁶¹  without a proper trial?” ¹⁶²  22:26 When the centurion ¹⁶³  heard this, ¹⁶⁴  he went to the commanding officer ¹⁶⁵  and reported it, ¹⁶⁶  saying, “What are you about to do? ¹⁶⁷  For this man is a Roman citizen.” ¹⁶⁸  22:27 So the commanding officer ¹⁶⁹  came and asked ¹⁷⁰  Paul, ¹⁷¹  “Tell me, are you a Roman citizen?” ¹⁷²  He replied, ¹⁷³  “Yes.” 22:28 The commanding officer ¹⁷⁴  answered, “I acquired this citizenship with a large sum of money.” ¹⁷⁵  “But I was even ¹⁷⁶  born a citizen,” ¹⁷⁷  Paul replied. ¹⁷⁸  22:29 Then those who were about to interrogate him stayed away ¹⁷⁹  from him, and the commanding officer ¹⁸⁰  was frightened when he realized that Paul ¹⁸¹  was ¹⁸²  a Roman citizen ¹⁸³  and that he had had him tied up. ¹⁸⁴ 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁸⁵  wanted to know the true reason ¹⁸⁶  Paul ¹⁸⁷  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹⁸⁸  to assemble. He then brought ¹⁸⁹  Paul down and had him stand before them.

23:1 Paul looked directly ¹⁹⁰  at the council ¹⁹¹  and said, “Brothers, I have lived my life with a clear conscience ¹⁹²  before God to this day.” 23:2 At that ¹⁹³  the high priest Ananias ordered those standing near ¹⁹⁴  Paul ¹⁹⁵  to strike ¹⁹⁶  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹⁹⁷  Do ¹⁹⁸  you sit there judging me according to the law, ¹⁹⁹  and in violation of the law ²⁰⁰  you order me to be struck?” 23:4 Those standing near him ²⁰¹  said, “Do you dare insult ²⁰²  God’s high priest?” 23:5 Paul replied, ²⁰³  “I did not realize, ²⁰⁴  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²⁰⁵ 

23:6 Then when Paul noticed ²⁰⁶  that part of them were Sadducees ²⁰⁷  and the others Pharisees, ²⁰⁸  he shouted out in the council, ²⁰⁹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ²¹⁰  of the dead!” 23:7 When he said this, ²¹¹  an argument ²¹²  began ²¹³  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.) ²¹⁴  23:9 There was a great commotion, ²¹⁵  and some experts in the law ²¹⁶  from the party of the Pharisees stood up ²¹⁷  and protested strongly, ²¹⁸  “We find nothing wrong ²¹⁹  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ²²⁰  so great the commanding officer ²²¹  feared that they would tear Paul to pieces, ²²²  he ordered the detachment ²²³  to go down, take him away from them by force, ²²⁴  and bring him into the barracks. ²²⁵ 

23:11 The following night the Lord ²²⁶  stood near ²²⁷  Paul ²²⁸  and said, “Have courage, ²²⁹  for just as you have testified about me in Jerusalem, ²³⁰  so you must also testify in Rome.” ²³¹ 

The Plot to Kill Paul

23:12 When morning came, ²³²  the Jews formed ²³³  a conspiracy ²³⁴  and bound themselves with an oath ²³⁵  not to eat or drink anything ²³⁶  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ²³⁷  23:14 They ²³⁸  went ²³⁹  to the chief priests ²⁴⁰  and the elders and said, “We have bound ourselves with a solemn oath ²⁴¹  not to partake ²⁴²  of anything until we have killed Paul. 23:15 So now you and the council ²⁴³  request the commanding officer ²⁴⁴  to bring him down to you, as if you were going to determine ²⁴⁵  his case ²⁴⁶  by conducting a more thorough inquiry. ²⁴⁷  We are ready to kill him ²⁴⁸  before he comes near this place.” ²⁴⁹ 

23:16 But when the son of Paul’s sister heard about the ambush, ²⁵⁰  he came and entered ²⁵¹  the barracks ²⁵²  and told Paul. 23:17 Paul called ²⁵³  one of the centurions ²⁵⁴  and said, “Take this young man to the commanding officer, ²⁵⁵  for he has something to report to him.” 23:18 So the centurion ²⁵⁶  took him and brought him to the commanding officer ²⁵⁷  and said, “The prisoner Paul called ²⁵⁸  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ²⁵⁹  took him by the hand, withdrew privately, and asked, “What is it that you want ²⁶⁰  to report to me?” 23:20 He replied, ²⁶¹  “The Jews have agreed to ask you to bring Paul down to the council ²⁶²  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ²⁶³  because more than forty of them ²⁶⁴  are lying in ambush ²⁶⁵  for him. They ²⁶⁶  have bound themselves with an oath ²⁶⁷  not to eat or drink anything ²⁶⁸  until they have killed him, and now they are ready, waiting for you to agree to their request.” ²⁶⁹  23:22 Then the commanding officer ²⁷⁰  sent the young man away, directing him, ²⁷¹  “Tell no one that you have reported ²⁷²  these things to me.”

[21:27]  ¹ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ³ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁴ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁵ tn Grk “and laid hands on.”

[21:28]  ⁶ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁷ sn The law refers to the law of Moses.

[21:28]  ⁸ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁹ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ¹⁰ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ¹¹ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[21:29]  ¹² tn Grk “whom.”

[21:29]  ¹³ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:30]  ¹⁴ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁵ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ¹⁶ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ¹⁷ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹⁸ tn Grk “seeking.”

[21:31]  ¹⁹ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ²⁰ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ²¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  ²² sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ²³ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ²⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ²⁵ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ²⁶ sn See the note on the word centurion in 10:1.

[21:32]  ²⁷ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ²⁸ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ²⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ³⁰ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

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

[21:33]  ³² tn Grk “seized.”

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

[21:33]  ³⁴ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ³⁵ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ³⁶ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ³⁷ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ³⁸ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ³⁹ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ⁴⁰ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ⁴¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ⁴² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  ⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ⁴⁴ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ⁴⁵ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ⁴⁶ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  ⁴⁷ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[21:37]  ⁴⁸ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ⁴⁹ tn Grk “says” (a historical present).

[21:37]  ⁵⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁵¹ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁵² tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁵³ tn Grk “said.”

[21:37]  ⁵⁴ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  ⁵⁵ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ⁵⁶ tn Grk “of the Sicarii.”

[21:38]  sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

[21:38]  ⁵⁷ tn Or “desert.”

[21:38]  ⁵⁸ tn Grk “before these days.”

[21:39]  ⁵⁹ tn Grk “said.”

[21:39]  ⁶⁰ tn Grk “a Jewish man.”

[21:39]  ⁶¹ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ⁶² tn Grk “I beg you.”

[21:40]  ⁶³ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ⁶⁴ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁶⁵ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁶⁶ tn Or “motioned.”

[21:40]  ⁶⁷ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ⁶⁸ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ⁶⁹ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:1]  ⁷⁰ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁷¹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ⁷² tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁷³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ⁷⁴ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁷⁵ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ⁷⁶ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ⁷⁷ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ⁷⁸ tn Grk “a Jewish man.”

[22:3]  ⁷⁹ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁸⁰ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ⁸¹ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁸² tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ⁸³ tn Or “our forefathers.”

[22:3]  ⁸⁴ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ⁸⁵ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ⁸⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ⁸⁷ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ⁸⁸ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ⁸⁹ tn Grk “binding.” See Acts 8:3.

[22:4]  ⁹⁰ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ⁹¹ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ⁹² tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ⁹³ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ⁹⁴ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ⁹⁵ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ⁹⁶ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ⁹⁷ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:6]  ⁹⁸ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ⁹⁹ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹⁰⁰ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹⁰¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁰² tn Or “shone.”

[22:7]  ¹⁰³ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:9]  ¹⁰⁴ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:10]  ¹⁰⁵ tn Grk “So I said.”

[22:10]  ¹⁰⁶ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁰⁷ tn Grk “about all things.”

[22:10]  ¹⁰⁸ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:11]  ¹⁰⁹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ¹¹⁰ tn Or “brightness”; Grk “glory.”

[22:11]  ¹¹¹ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ¹¹² tn Grk “a certain Ananias.”

[22:12]  ¹¹³ sn The law refers to the law of Moses.

[22:12]  ¹¹⁴ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ¹¹⁵ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹¹⁶ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹¹⁷ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹¹⁸ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹¹⁹ tn Grk “I looked up to him.”

[22:14]  ¹²⁰ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹²¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹²² tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹²³ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹²⁴ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ¹²⁵ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ¹²⁶ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ¹²⁷ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹²⁸ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹²⁹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹³⁰ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ¹³¹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ¹³² tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ¹³³ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ¹³⁴ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹³⁵ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ¹³⁶ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹³⁷ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹³⁸ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ¹³⁹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ¹⁴⁰ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ¹⁴¹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ¹⁴² tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁴³ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹⁴⁴ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁴⁵ tn Grk “and said.”

[22:22]  ¹⁴⁶ tn Grk “this one.”

[22:22]  ¹⁴⁷ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ¹⁴⁸ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹⁴⁹ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ¹⁵⁰ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:24]  ¹⁵¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ¹⁵² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁵³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ¹⁵⁴ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ¹⁵⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁵⁶ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ¹⁵⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹⁵⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ¹⁵⁹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹⁶⁰ sn See the note on the word centurion in 10:1.

[22:25]  ¹⁶¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁶² tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[22:26]  ¹⁶³ sn See the note on the word centurion in 10:1.

[22:26]  ¹⁶⁴ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹⁶⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹⁶⁶ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹⁶⁷ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹⁶⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁶⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ¹⁷⁰ tn Grk “and said to.”

[22:27]  ¹⁷¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ¹⁷² tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁷³ tn Grk “He said.”

[22:28]  ¹⁷⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹⁷⁵ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ¹⁷⁶ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹⁷⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ¹⁷⁸ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  ¹⁷⁹ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ¹⁸⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹⁸¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ¹⁸² tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ¹⁸³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ¹⁸⁴ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[22:30]  ¹⁸⁵ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁸⁶ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹⁸⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹⁸⁸ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹⁸⁹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:1]  ¹⁹⁰ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ¹⁹¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁹² tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:2]  ¹⁹³ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁹⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁹⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁹⁶ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ¹⁹⁷ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹⁹⁸ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ¹⁹⁹ tn The law refers to the law of Moses.

[23:3]  ²⁰⁰ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:4]  ²⁰¹ tn The word “him” is not in the Greek text but is implied.

[23:4]  ²⁰² tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ²⁰³ tn Grk “said.”

[23:5]  ²⁰⁴ tn Or “know.”

[23:5]  ²⁰⁵ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ²⁰⁶ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ²⁰⁷ sn See the note on Sadducees in 4:1.

[23:6]  ²⁰⁸ sn See the note on Pharisee in 5:34.

[23:6]  ²⁰⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ²¹⁰ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ²¹¹ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ²¹² tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ²¹³ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ²¹⁴ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:9]  ²¹⁵ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²¹⁶ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²¹⁷ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²¹⁸ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²¹⁹ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ²²⁰ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ²²¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ²²² tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ²²³ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ²²⁴ tn Or “to go down, grab him out of their midst.”

[23:10]  ²²⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ²²⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²²⁷ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²²⁹ tn Or “Do not be afraid.”

[23:11]  ²³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²³¹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:12]  ²³² tn Grk “when it was day.”

[23:12]  ²³³ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ²³⁴ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ²³⁵ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ²³⁶ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ²³⁷ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ²³⁸ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ²³⁹ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁴⁰ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ²⁴¹ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ²⁴² tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ²⁴³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ²⁴⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ²⁴⁵ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ²⁴⁶ tn Grk “determine the things about him.”

[23:15]  ²⁴⁷ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ²⁴⁸ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ²⁴⁹ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ²⁵⁰ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ²⁵¹ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ²⁵² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:17]  ²⁵³ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ²⁵⁴ sn See the note on the word centurion in 10:1.

[23:17]  ²⁵⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ²⁵⁶ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ²⁵⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ²⁵⁸ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ²⁵⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²⁶⁰ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ²⁶¹ tn Grk “He said.”

[23:20]  ²⁶² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ²⁶³ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ²⁶⁴ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ²⁶⁵ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ²⁶⁶ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ²⁶⁷ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ²⁶⁸ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:21]  ²⁶⁹ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ²⁷⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ²⁷¹ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ²⁷² tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.