Kisah Para Rasul 25:1--28:31

Paul Appeals to Caesar

25:1 Now ¹  three days after Festus ²  arrived in the province, he went up to Jerusalem ³  from Caesarea. ⁴  25:2 So the chief priests and the most prominent men ⁵  of the Jews brought formal charges ⁶  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ⁷  they urged Festus ⁸  to summon him to Jerusalem, planning an ambush ⁹  to kill him along the way. 25:4 Then Festus ¹⁰  replied that Paul was being kept at Caesarea, ¹¹  and he himself intended to go there ¹²  shortly. 25:5 “So,” he said, “let your leaders ¹³  go down there ¹⁴  with me, and if this man has done anything wrong, ¹⁵  they may bring charges ¹⁶  against him.”

25:6 After Festus ¹⁷  had stayed ¹⁸  not more than eight or ten days among them, he went down to Caesarea, ¹⁹  and the next day he sat ²⁰  on the judgment seat ²¹  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ²²  bringing many serious ²³  charges that they were not able to prove. ²⁴  25:8 Paul said in his defense, ²⁵  “I have committed no offense ²⁶  against the Jewish law ²⁷  or against the temple or against Caesar.” ²⁸  25:9 But Festus, ²⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ³⁰  before me there on these charges?” ³¹  25:10 Paul replied, ³²  “I am standing before Caesar’s ³³  judgment seat, ³⁴  where I should be tried. ³⁵  I have done nothing wrong ³⁶  to the Jews, as you also know very well. ³⁷  25:11 If then I am in the wrong ³⁸  and have done anything that deserves death, I am not trying to escape dying, ³⁹  but if not one of their charges against me is true, ⁴⁰  no one can hand me over to them. ⁴¹  I appeal to Caesar!” ⁴²  25:12 Then, after conferring with his council, ⁴³  Festus ⁴⁴  replied, “You have appealed to Caesar; ⁴⁵  to Caesar ⁴⁶  you will go!” ⁴⁷ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ⁴⁸  and Bernice arrived at Caesarea ⁴⁹  to pay their respects ⁵⁰  to Festus. ⁵¹  25:14 While ⁵²  they were staying there many days, Festus ⁵³  explained Paul’s case to the king to get his opinion, ⁵⁴  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ⁵⁵  the chief priests and the elders of the Jews informed ⁵⁶  me about him, ⁵⁷  asking for a sentence of condemnation ⁵⁸  against him. 25:16 I answered them ⁵⁹  that it was not the custom of the Romans to hand over anyone ⁶⁰  before the accused had met his accusers face to face ⁶¹  and had been given ⁶²  an opportunity to make a defense against the accusation. ⁶³  25:17 So after they came back here with me, ⁶⁴  I did not postpone the case, ⁶⁵  but the next day I sat ⁶⁶  on the judgment seat ⁶⁷  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ⁶⁸  him with any of the evil deeds I had suspected. ⁶⁹  25:19 Rather they had several points of disagreement ⁷⁰  with him about their own religion ⁷¹  and about a man named Jesus ⁷²  who was dead, whom Paul claimed ⁷³  to be alive. 25:20 Because I was at a loss ⁷⁴  how I could investigate these matters, ⁷⁵  I asked if he were willing to go to Jerusalem and be tried ⁷⁶  there on these charges. ⁷⁷  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁷⁸  I ordered him to be kept under guard until I could send him to Caesar.” ⁷⁹  25:22 Agrippa ⁸⁰  said to Festus, ⁸¹  “I would also like to hear the man myself.” “Tomorrow,” he replied, ⁸²  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁸³  and Bernice came with great pomp ⁸⁴  and entered the audience hall, ⁸⁵  along with the senior military officers ⁸⁶  and the prominent men of the city. When Festus ⁸⁷  gave the order, ⁸⁸  Paul was brought in. 25:24 Then Festus ⁸⁹  said, “King Agrippa, ⁹⁰  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁹¹  petitioned ⁹²  me both in Jerusalem ⁹³  and here, ⁹⁴  shouting loudly ⁹⁵  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ⁹⁶  and when he appealed ⁹⁷  to His Majesty the Emperor, ⁹⁸  I decided to send him. ⁹⁹  25:26 But I have nothing definite ¹⁰⁰  to write to my lord ¹⁰¹  about him. ¹⁰²  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹⁰³  so that after this preliminary hearing ¹⁰⁴  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ¹⁰⁵  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ¹⁰⁶  said to Paul, “You have permission ¹⁰⁷  to speak for yourself.” Then Paul held out his hand ¹⁰⁸  and began his defense: ¹⁰⁹ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹¹⁰  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ¹¹¹  familiar with all the customs and controversial issues ¹¹²  of the Jews. Therefore I ask ¹¹³  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ¹¹⁴  from my youth, spending my life from the beginning among my own people ¹¹⁵  and in Jerusalem. ¹¹⁶  26:5 They know, ¹¹⁷  because they have known ¹¹⁸  me from time past, ¹¹⁹  if they are willing to testify, that according to the strictest party ¹²⁰  of our religion, I lived as a Pharisee. ¹²¹  26:6 And now I stand here on trial ¹²²  because of my hope in the promise made by God to our ancestors, ¹²³  26:7 a promise ¹²⁴  that our twelve tribes hope to attain as they earnestly serve God ¹²⁵  night and day. Concerning this hope the Jews are accusing me, ¹²⁶  Your Majesty! ¹²⁷  26:8 Why do you people ¹²⁸  think ¹²⁹  it is unbelievable ¹³⁰  that ¹³¹  God raises the dead? 26:9 Of course, ¹³²  I myself was convinced ¹³³  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 received ¹³⁴  from the chief priests, but I also cast my vote ¹³⁵  against them when they were sentenced to death. ¹³⁶  26:11 I punished ¹³⁷  them often in all the synagogues ¹³⁸  and tried to force ¹³⁹  them to blaspheme. Because I was so furiously enraged ¹⁴⁰  at them, I went to persecute ¹⁴¹  them even in foreign cities.

26:12 “While doing this very thing, ¹⁴²  as I was going ¹⁴³  to Damascus with authority and complete power ¹⁴⁴  from the chief priests, 26:13 about noon along the road, Your Majesty, ¹⁴⁵  I saw a light from heaven, ¹⁴⁶  brighter than the sun, shining everywhere around ¹⁴⁷  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, ¹⁴⁸  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ¹⁴⁹  by kicking against the goads.’ ¹⁵⁰  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹⁵¹  ‘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 advance ¹⁵²  as a servant and witness ¹⁵³  to the things ¹⁵⁴  you have seen ¹⁵⁵  and to the things in which I will appear to you. 26:17 I will rescue ¹⁵⁶  you from your own people ¹⁵⁷  and from the Gentiles, to whom ¹⁵⁸  I am sending you 26:18 to open their eyes so that they turn ¹⁵⁹  from darkness to light and from the power ¹⁶⁰  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁶¹  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ¹⁶²  I was not disobedient ¹⁶³  to the heavenly ¹⁶⁴  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁶⁵  and to the Gentiles, that they should repent and turn to God, ¹⁶⁶  performing deeds consistent with ¹⁶⁷  repentance. 26:21 For this reason the Jews seized me in the temple courts ¹⁶⁸  and were trying to kill me. 26:22 I have experienced ¹⁶⁹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹⁷⁰  what the prophets and Moses said ¹⁷¹  was going to happen: 26:23 that ¹⁷²  the Christ ¹⁷³  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁷⁴  and to the Gentiles.” ¹⁷⁵ 

26:24 As Paul ¹⁷⁶  was saying these things in his defense, Festus ¹⁷⁷  exclaimed loudly, “You have lost your mind, ¹⁷⁸  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ¹⁷⁹  “I have not lost my mind, most excellent Festus, ¹⁸⁰  but am speaking ¹⁸¹  true and rational ¹⁸²  words. 26:26 For the king knows about these things, and I am speaking freely ¹⁸³  to him, ¹⁸⁴  because I cannot believe ¹⁸⁵  that any of these things has escaped his notice, ¹⁸⁶  for this was not done in a corner. ¹⁸⁷  26:27 Do you believe the prophets, ¹⁸⁸  King Agrippa? ¹⁸⁹  I know that you believe.” 26:28 Agrippa ¹⁹⁰  said to Paul, “In such a short time are you persuading me to become a Christian?” ¹⁹¹  26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁹²  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁹³ 

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, ¹⁹⁴  “This man is not doing anything deserving ¹⁹⁵  death or imprisonment.” 26:32 Agrippa ¹⁹⁶  said to Festus, ¹⁹⁷  “This man could have been released ¹⁹⁸  if he had not appealed to Caesar.” ¹⁹⁹ 

Paul and Company Sail for Rome

27:1 When it was decided we ²⁰⁰  would sail to Italy, ²⁰¹  they handed over Paul and some other prisoners to a centurion ²⁰²  of the Augustan Cohort ²⁰³  named Julius. 27:2 We went on board ²⁰⁴  a ship from Adramyttium ²⁰⁵  that was about to sail to various ports ²⁰⁶  along the coast of the province of Asia ²⁰⁷  and put out to sea, ²⁰⁸  accompanied by Aristarchus, a Macedonian ²⁰⁹  from Thessalonica. ²¹⁰  27:3 The next day we put in ²¹¹  at Sidon, ²¹²  and Julius, treating Paul kindly, ²¹³  allowed him to go to his friends so they could provide him with what he needed. ²¹⁴  27:4 From there we put out to sea ²¹⁵  and sailed under the lee ²¹⁶  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea ²¹⁷  off Cilicia and Pamphylia, ²¹⁸  we put in ²¹⁹  at Myra ²²⁰  in Lycia. ²²¹  27:6 There the centurion ²²²  found ²²³  a ship from Alexandria ²²⁴  sailing for Italy, and he put us aboard it. 27:7 We sailed slowly ²²⁵  for many days and arrived with difficulty off Cnidus. ²²⁶  Because the wind prevented us from going any farther, ²²⁷  we sailed under the lee ²²⁸  of Crete off Salmone. ²²⁹  27:8 With difficulty we sailed along the coast ²³⁰  of Crete ²³¹  and came to a place called Fair Havens that was near the town of Lasea. ²³² 

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ²³³  because the fast ²³⁴  was already over, ²³⁵  Paul advised them, ²³⁶  27:10 “Men, I can see the voyage is going to end ²³⁷  in disaster ²³⁸  and great loss not only of the cargo and the ship, but also of our lives.” ²³⁹  27:11 But the centurion ²⁴⁰  was more convinced ²⁴¹  by the captain ²⁴²  and the ship’s owner than by what Paul said. ²⁴³  27:12 Because the harbor was not suitable to spend the winter in, the majority decided ²⁴⁴  to put out to sea ²⁴⁵  from there. They hoped that ²⁴⁶  somehow they could reach ²⁴⁷  Phoenix, ²⁴⁸  a harbor of Crete facing ²⁴⁹  southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought ²⁵⁰  they could carry out ²⁵¹  their purpose, so they weighed anchor ²⁵²  and sailed close along the coast ²⁵³  of Crete. 27:14 Not long after this, a hurricane-force ²⁵⁴  wind called the northeaster ²⁵⁵  blew down from the island. ²⁵⁶  27:15 When the ship was caught in it ²⁵⁷  and could not head into ²⁵⁸  the wind, we gave way to it and were driven ²⁵⁹  along. 27:16 As we ran under the lee of ²⁶⁰  a small island called Cauda, ²⁶¹  we were able with difficulty to get the ship’s boat ²⁶²  under control. 27:17 After the crew ²⁶³  had hoisted it aboard, ²⁶⁴  they used supports ²⁶⁵  to undergird the ship. Fearing they would run aground ²⁶⁶  on the Syrtis, ²⁶⁷  they lowered the sea anchor, ²⁶⁸  thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, ²⁶⁹  they began throwing the cargo overboard, ²⁷⁰  27:19 and on the third day they threw the ship’s gear ²⁷¹  overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent ²⁷²  storm continued to batter us, ²⁷³  we finally abandoned all hope of being saved. ²⁷⁴ 

27:21 Since many of them had no desire to eat, ²⁷⁵  Paul ²⁷⁶  stood up ²⁷⁷  among them and said, “Men, you should have listened to me ²⁷⁸  and not put out to sea ²⁷⁹  from Crete, thus avoiding ²⁸⁰  this damage and loss. 27:22 And now I advise ²⁸¹  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ²⁸²  27:23 For last night an angel of the God to whom I belong ²⁸³  and whom I serve ²⁸⁴  came to me ²⁸⁵  27:24 and said, ²⁸⁶  ‘Do not be afraid, Paul! You must stand before ²⁸⁷  Caesar, ²⁸⁸  and God has graciously granted you the safety ²⁸⁹  of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God ²⁹⁰  that it will be just as I have been told. 27:26 But we must ²⁹¹  run aground on some island.”

27:27 When the fourteenth night had come, while we were being driven ²⁹²  across the Adriatic Sea, ²⁹³  about midnight the sailors suspected they were approaching some land. ²⁹⁴  27:28 They took soundings ²⁹⁵  and found the water was twenty fathoms ²⁹⁶  deep; when they had sailed a little farther ²⁹⁷  they took soundings again and found it was fifteen fathoms ²⁹⁸  deep. 27:29 Because they were afraid ²⁹⁹  that we would run aground on the rocky coast, ³⁰⁰  they threw out ³⁰¹  four anchors from the stern and wished ³⁰²  for day to appear. ³⁰³  27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ³⁰⁴  that they were going to put out anchors from the bow, 27:31 Paul said to the centurion ³⁰⁵  and the soldiers, “Unless these men stay with the ship, you ³⁰⁶  cannot be saved.” 27:32 Then the soldiers cut the ropes ³⁰⁷  of the ship’s boat and let it drift away. ³⁰⁸ 

27:33 As day was about to dawn, ³⁰⁹  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ³¹⁰  and have gone ³¹¹  without food; you have eaten nothing. ³¹²  27:34 Therefore I urge you to take some food, for this is important ³¹³  for your survival. ³¹⁴  For not one of you will lose a hair from his head.” 27:35 After he said this, Paul ³¹⁵  took bread ³¹⁶  and gave thanks to God in front of them all, ³¹⁷  broke ³¹⁸  it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six ³¹⁹  persons on the ship.) ³²⁰  27:38 When they had eaten enough to be satisfied, ³²¹  they lightened the ship by throwing the wheat ³²²  into the sea.

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ³²³  a bay ³²⁴  with a beach, ³²⁵  where they decided to run the ship aground if they could. 27:40 So they slipped ³²⁶  the anchors ³²⁷  and left them in the sea, at the same time loosening the linkage ³²⁸  that bound the steering oars ³²⁹  together. Then they hoisted ³³⁰  the foresail ³³¹  to the wind and steered toward ³³²  the beach. 27:41 But they encountered a patch of crosscurrents ³³³  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ³³⁴  of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners ³³⁵  so that none of them would escape by swimming away. ³³⁶  27:43 But the centurion, ³³⁷  wanting to save Paul’s life, ³³⁸  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ³³⁹  27:44 and the rest were to follow, ³⁴⁰  some on planks ³⁴¹  and some on pieces of the ship. ³⁴²  And in this way ³⁴³  all were brought safely to land.

Paul on Malta

28:1 After we had safely reached shore, ³⁴⁴  we learned that the island was called Malta. ³⁴⁵  28:2 The local inhabitants ³⁴⁶  showed us extraordinary ³⁴⁷  kindness, for they built a fire and welcomed us all because it had started to rain ³⁴⁸  and was cold. 28:3 When Paul had gathered a bundle of brushwood ³⁴⁹  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people ³⁵⁰  saw the creature hanging from Paul’s ³⁵¹  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ³⁵²  has not allowed him to live!” ³⁵³  28:5 However, ³⁵⁴  Paul ³⁵⁵  shook ³⁵⁶  the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up ³⁵⁷  or suddenly drop dead. So after they had waited ³⁵⁸  a long time and had seen ³⁵⁹  nothing unusual happen ³⁶⁰  to him, they changed their minds ³⁶¹  and said he was a god. ³⁶² 

28:7 Now in the region around that place ³⁶³  were fields belonging to the chief official ³⁶⁴  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father ³⁶⁵  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ³⁶⁶  and after praying, placed ³⁶⁷  his hands on him and healed ³⁶⁸  him. 28:9 After this had happened, many of the people on the island who were sick ³⁶⁹  also came and were healed. ³⁷⁰  28:10 They also bestowed many honors, ³⁷¹  and when we were preparing to sail, ³⁷²  they gave ³⁷³  us all the supplies we needed. ³⁷⁴ 

Paul Finally Reaches Rome

28:11 After three months we put out to sea ³⁷⁵  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ³⁷⁶  as its figurehead. ³⁷⁷  28:12 We put in ³⁷⁸  at Syracuse ³⁷⁹  and stayed there three days. 28:13 From there we cast off ³⁸⁰  and arrived at Rhegium, ³⁸¹  and after one day a south wind sprang up ³⁸²  and on the second day we came to Puteoli. ³⁸³  28:14 There ³⁸⁴  we found ³⁸⁵  some brothers ³⁸⁶  and were invited to stay with them seven days. And in this way we came to Rome. ³⁸⁷  28:15 The brothers from there, ³⁸⁸  when they heard about us, came as far as the Forum of Appius ³⁸⁹  and Three Taverns ³⁹⁰  to meet us. When he saw them, ³⁹¹  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live ³⁹²  by himself, with the soldier who was guarding him.

Paul Addresses the Jewish Community in Rome

28:17 After three days ³⁹³  Paul ³⁹⁴  called the local Jewish leaders ³⁹⁵  together. When they had assembled, he said to them, “Brothers, ³⁹⁶  although I had done ³⁹⁷  nothing against our people or the customs of our ancestors, ³⁹⁸  from Jerusalem ³⁹⁹  I was handed over as a prisoner to the Romans. ⁴⁰⁰  28:18 When ⁴⁰¹  they had heard my case, ⁴⁰²  they wanted to release me, ⁴⁰³  because there was no basis for a death sentence ⁴⁰⁴  against me. 28:19 But when the Jews objected, ⁴⁰⁵  I was forced to appeal to Caesar ⁴⁰⁶  – not that I had some charge to bring ⁴⁰⁷  against my own people. ⁴⁰⁸  28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ⁴⁰⁹  28:21 They replied, ⁴¹⁰  “We have received no letters from Judea about you, nor have any of the brothers come from there ⁴¹¹  and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know ⁴¹²  that people ⁴¹³  everywhere speak against ⁴¹⁴  it.”

28:23 They set ⁴¹⁵  a day to meet with him, ⁴¹⁶  and they came to him where he was staying ⁴¹⁷  in even greater numbers. ⁴¹⁸  From morning until evening he explained things ⁴¹⁹  to them, ⁴²⁰  testifying ⁴²¹  about the kingdom of God ⁴²²  and trying to convince ⁴²³  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ⁴²⁴  by what he said, ⁴²⁵  but others refused ⁴²⁶  to believe. 28:25 So they began to leave, ⁴²⁷  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁴²⁸  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ⁴²⁹  but will never understand,

and you will keep on looking, ⁴³⁰  but will never perceive.

28:27 For the heart of this people has become dull, ⁴³¹ 

and their ears are hard of hearing, ⁴³² 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ⁴³³  and I would heal them.”’ ⁴³⁴ 

28:28 “Therefore be advised ⁴³⁵  that this salvation from God ⁴³⁶  has been sent to the Gentiles; ⁴³⁷  they ⁴³⁸  will listen!”

28:29 [[EMPTY]] ⁴³⁹ 

28:30 Paul ⁴⁴⁰  lived ⁴⁴¹  there two whole years in his own rented quarters ⁴⁴²  and welcomed ⁴⁴³  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁴⁴⁴  with complete boldness ⁴⁴⁵  and without restriction. ⁴⁴⁶ 

[25:1]  ¹ tn 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]  ² sn See the note on Porcius Festus in 24:27.

[25:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 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]  ⁵ tn 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]  ⁶ tn 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]  ⁷ tn 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]  ⁸ tn 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]  ⁹ sn 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]  ¹⁰ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ¹² tn The word “there” is not in the Greek text but is implied.

[25:5]  ¹³ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹⁴ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹⁵ tn 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]  ¹⁶ tn 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]  ¹⁷ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ¹⁸ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ¹⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[25:6]  ²⁰ tn 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]  ²¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), 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]  ²² tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ²³ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ²⁴ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ²⁵ tn 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]  ²⁶ tn Grk “I have sinned…in nothing.”

[25:8]  ²⁷ tn 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]  ²⁸ tn 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]  ²⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ³⁰ tn Or “stand trial.”

[25:9]  ³¹ tn Grk “concerning these things.”

[25:10]  ³² tn Grk “said.”

[25:10]  ³³ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ³⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), 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]  ³⁵ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ³⁶ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ³⁷ tn 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]  ³⁸ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ³⁹ tn 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]  ⁴⁰ tn 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]  ⁴¹ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁴² tn 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]  ⁴³ tn That is, with his advisers.

[25:12]  ⁴⁴ sn See the note on Porcius Festus in 24:27.

[25:12]  ⁴⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ⁴⁶ tn Or “to the emperor.”

[25:12]  ⁴⁷ sn “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]  ⁴⁸ sn 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]  ⁴⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[25:13]  ⁵⁰ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ⁵¹ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁵² tn 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]  ⁵³ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁵⁴ tn 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]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ⁵⁶ tn 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]  ⁵⁷ tn 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]  ⁵⁸ tn 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]  ⁵⁹ tn 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]  ⁶⁰ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁶¹ tn Or “has met his accusers in person.”

[25:16]  ⁶² tn Grk “and receives.”

[25:16]  ⁶³ tn 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]  ⁶⁴ tn 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]  ⁶⁵ tn 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]  ⁶⁶ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁶⁷ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), 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]  ⁶⁸ tn 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]  ⁶⁹ tn Or “I was expecting.”

[25:19]  ⁷⁰ tn 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]  ⁷¹ tn 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]  ⁷² tn Grk “a certain Jesus.”

[25:19]  ⁷³ tn Or “asserted.”

[25:20]  ⁷⁴ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ⁷⁵ tn 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]  ⁷⁶ tn Or “stand trial.”

[25:20]  ⁷⁷ tn Grk “on these things.”

[25:21]  ⁷⁸ tn 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]  ⁷⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ⁸⁰ sn See the note on King Agrippa in 25:13.

[25:22]  ⁸¹ sn See the note on Porcius Festus in 24:27.

[25:22]  ⁸² tn Grk “said.”

[25:23]  ⁸³ sn See the note on King Agrippa in 25:13.

[25:23]  ⁸⁴ tn 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]  ⁸⁵ tn 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]  ⁸⁶ tn 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]  ⁸⁷ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁸⁸ tn 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]  ⁸⁹ sn See the note on Porcius Festus in 24:27.

[25:24]  ⁹⁰ sn See the note on King Agrippa in 25:13.

[25:24]  ⁹¹ tn 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]  ⁹² tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁹⁴ sn Here means “here in Caesarea.”

[25:24]  ⁹⁵ tn Or “screaming.”

[25:25]  ⁹⁶ sn 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]  ⁹⁷ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁹⁸ tn 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]  ⁹⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[25:26]  ¹⁰⁰ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹⁰¹ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹⁰² tn 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]  ¹⁰³ sn See the note on King Agrippa in 25:13.

[25:26]  ¹⁰⁴ tn 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]  ¹⁰⁵ tn 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]  ¹⁰⁶ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁰⁷ tn Grk “It is permitted for you.”

[26:1]  ¹⁰⁸ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁰⁹ tn Or “and began to speak in his own defense.”

[26:2]  ¹¹⁰ sn See the note on King Agrippa in 25:13.

[26:3]  ¹¹¹ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹¹² tn 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]  ¹¹³ tn 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]  ¹¹⁴ tn Grk “my manner of life.”

[26:4]  ¹¹⁵ tn Or “nation.”

[26:4]  ¹¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ¹¹⁷ tn 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]  ¹¹⁸ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ¹¹⁹ tn 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]  ¹²⁰ tn 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]  ¹²¹ sn See the note on Pharisee in 5:34.

[26:6]  ¹²² tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ¹²³ tn Or “forefathers”; Grk “fathers.”

[26:7]  ¹²⁴ tn 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]  ¹²⁵ tn 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]  ¹²⁶ tn 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]  ¹²⁷ tn Grk “O King!”

[26:8]  ¹²⁸ tn 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]  ¹²⁹ tn 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]  ¹³⁰ tn 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]  ¹³¹ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ¹³² tn 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]  ¹³³ tn 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]  ¹³⁴ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹³⁵ tn 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]  ¹³⁶ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ¹³⁷ tn 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]  ¹³⁸ sn See the note on synagogue in 6:9.

[26:11]  ¹³⁹ tn 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]  ¹⁴⁰ tn 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]  ¹⁴¹ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ¹⁴² tn 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]  ¹⁴³ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹⁴⁴ tn 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]  ¹⁴⁵ tn Grk “O King.”

[26:13]  ¹⁴⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹⁴⁷ tn 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]  ¹⁴⁸ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ¹⁴⁹ tn Grk “It is hard for you.”

[26:14]  ¹⁵⁰ tn “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]  ¹⁵¹ tn Grk “said.”

[26:16]  ¹⁵² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ¹⁵³ sn 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]  ¹⁵⁴ tn 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]  ¹⁵⁵ tc ‡ 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]  ¹⁵⁶ tn 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]  ¹⁵⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹⁵⁸ tn 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]  ¹⁵⁹ sn 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]  ¹⁶⁰ tn 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]  ¹⁶¹ tn Or “and an inheritance.”

[26:19]  ¹⁶² sn See the note on King Agrippa in 25:13.

[26:19]  ¹⁶³ sn 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]  ¹⁶⁴ tn 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]  ¹⁶⁵ tn 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]  ¹⁶⁶ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁶⁷ tn 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]  ¹⁶⁸ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ¹⁶⁹ tn 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]  ¹⁷⁰ tn 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]  ¹⁷¹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ¹⁷² tn 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]  ¹⁷³ tn 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]  ¹⁷⁴ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁷⁵ sn 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]  ¹⁷⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ¹⁷⁷ sn See the note on Porcius Festus in 24:27.

[26:24]  ¹⁷⁸ tn 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]  ¹⁷⁹ tn Grk “said.”

[26:25]  ¹⁸⁰ sn See the note on Porcius Festus in 24:27.

[26:25]  ¹⁸¹ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ¹⁸² tn 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]  ¹⁸³ tn 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]  ¹⁸⁴ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ¹⁸⁵ tn 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]  ¹⁸⁶ tn 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]  ¹⁸⁷ tn 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]  ¹⁸⁸ sn “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]  ¹⁸⁹ sn See the note on King Agrippa in 25:13.

[26:28]  ¹⁹⁰ sn See the note on King Agrippa in 25:13.

[26:28]  ¹⁹¹ tn 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]  ¹⁹² tn 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]  ¹⁹³ sn 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]  ¹⁹⁴ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ¹⁹⁵ tn 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]  ¹⁹⁶ sn See the note on King Agrippa in 25:13.

[26:32]  ¹⁹⁷ sn See the note on Porcius Festus in 24:27.

[26:32]  ¹⁹⁸ tn Or “set free.”

[26:32]  ¹⁹⁹ tn 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]  ²⁰⁰ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ²⁰¹ sn 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]  ²⁰² sn See the note on the word centurion in 10:1.

[27:1]  ²⁰³ tn 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.

[27:2]  ²⁰⁴ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ²⁰⁵ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ²⁰⁶ tn Grk “places.”

[27:2]  ²⁰⁷ 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.

[27:2]  ²⁰⁸ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ²⁰⁹ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ²¹⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  ²¹¹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ²¹² sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ²¹³ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ²¹⁴ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:4]  ²¹⁵ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ²¹⁶ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  ²¹⁷ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ²¹⁸ sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ²¹⁹ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ²²⁰ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ²²¹ sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  ²²² sn See the note on the word centurion in 10:1.

[27:6]  ²²³ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ²²⁴ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:7]  ²²⁵ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ²²⁶ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ²²⁷ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ²²⁸ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ²²⁹ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:8]  ²³⁰ tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  ²³¹ tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  ²³² sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[27:9]  ²³³ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²³⁴ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²³⁵ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²³⁶ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:10]  ²³⁷ tn Grk “is going to be with disaster.”

[27:10]  ²³⁸ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ²³⁹ tn Grk “souls” (here, one’s physical life).

[27:11]  ²⁴⁰ sn See the note on the word centurion in 10:1.

[27:11]  ²⁴¹ tn Or “persuaded.”

[27:11]  ²⁴² tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ²⁴³ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[27:12]  ²⁴⁴ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ²⁴⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  ²⁴⁶ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ²⁴⁷ tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ²⁴⁸ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ²⁴⁹ tn Or “a harbor of Crete open to the southwest and northwest.”

[27:13]  ²⁵⁰ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ²⁵¹ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ²⁵² tn Or “departed.”

[27:13]  ²⁵³ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:14]  ²⁵⁴ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ²⁵⁵ sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ²⁵⁶ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:15]  ²⁵⁷ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ²⁵⁸ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ²⁵⁹ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:16]  ²⁶⁰ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ²⁶¹ sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ²⁶² sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[27:17]  ²⁶³ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ²⁶⁴ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ²⁶⁵ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ²⁶⁶ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ²⁶⁷ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ²⁶⁸ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:18]  ²⁶⁹ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ²⁷⁰ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” 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.

[27:18]  sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.

[27:19]  ²⁷¹ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:20]  ²⁷² tn Grk “no small storm” = a very great storm.

[27:20]  ²⁷³ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ²⁷⁴ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:21]  ²⁷⁵ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²⁷⁶ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²⁷⁷ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²⁷⁸ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ²⁷⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ²⁸⁰ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:22]  ²⁸¹ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ²⁸² tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

[27:23]  ²⁸³ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ²⁸⁴ tn Or “worship.”

[27:23]  ²⁸⁵ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[27:24]  ²⁸⁶ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁸⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²⁸⁸ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁸⁹ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:25]  ²⁹⁰ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:26]  ²⁹¹ tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.

[27:27]  ²⁹² tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ²⁹³ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ²⁹⁴ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  ²⁹⁵ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ²⁹⁶ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ²⁹⁷ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ²⁹⁸ sn Here the depth was about 90 ft (27 m).

[27:29]  ²⁹⁹ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ³⁰⁰ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ³⁰¹ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ³⁰² tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ³⁰³ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[27:30]  ³⁰⁴ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:31]  ³⁰⁵ sn See the note on the word centurion in 10:1.

[27:31]  ³⁰⁶ sn The pronoun you is plural in Greek.

[27:32]  ³⁰⁷ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ³⁰⁸ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[27:33]  ³⁰⁹ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ³¹⁰ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ³¹¹ tn Or “continued.”

[27:33]  ³¹² tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:34]  ³¹³ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ³¹⁴ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:35]  ³¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ³¹⁶ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ³¹⁷ tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ³¹⁸ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:37]  ³¹⁹ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ³²⁰ sn This is a parenthetical note by the author.

[27:38]  ³²¹ tn Or “When they had eaten their fill.”

[27:38]  ³²² tn Or “grain.”

[27:39]  ³²³ tn Or “observed,” “saw.”

[27:39]  ³²⁴ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ³²⁵ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:40]  ³²⁶ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ³²⁷ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ³²⁸ tn Grk “bands”; possibly “ropes.”

[27:40]  ³²⁹ tn Or “rudders.”

[27:40]  ³³⁰ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ³³¹ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ³³² tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[27:41]  ³³³ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ³³⁴ tn Or “violence” (BDAG 175 s.v. βία a).

[27:42]  ³³⁵ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ³³⁶ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[27:43]  ³³⁷ sn See the note on the word centurion in 10:1.

[27:43]  ³³⁸ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ³³⁹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ³⁴⁰ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ³⁴¹ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ³⁴² tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ³⁴³ tn Grk “And in this way it happened 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.

[28:1]  ³⁴⁴ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ³⁴⁵ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[28:2]  ³⁴⁶ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ³⁴⁷ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ³⁴⁸ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:3]  ³⁴⁹ tn Or “sticks.”

[28:4]  ³⁵⁰ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ³⁵¹ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ³⁵² tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ³⁵³ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:5]  ³⁵⁴ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ³⁵⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ³⁵⁶ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁵⁷ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ³⁵⁸ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ³⁵⁹ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ³⁶⁰ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁶¹ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁶² sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:7]  ³⁶³ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ³⁶⁴ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:8]  ³⁶⁵ tn Grk “It happened that the father.” 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.

[28:8]  ³⁶⁶ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³⁶⁷ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³⁶⁸ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  ³⁶⁹ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ³⁷⁰ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  ³⁷¹ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ³⁷² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  ³⁷³ tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  ³⁷⁴ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

[28:11]  ³⁷⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  ³⁷⁶ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

[28:11]  ³⁷⁷ tn Or “as its emblem.”

[28:12]  ³⁷⁸ tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.

[28:12]  ³⁷⁹ sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

[28:13]  ³⁸⁰ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ³⁸¹ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ³⁸² tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ³⁸³ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:14]  ³⁸⁴ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ³⁸⁵ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ³⁸⁶ sn That is, some fellow Christians.

[28:14]  ³⁸⁷ map For location see JP4 A1.

[28:15]  ³⁸⁸ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ³⁸⁹ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ³⁹⁰ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ³⁹¹ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:16]  ³⁹² tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).

[28:17]  ³⁹³ tn Grk “It happened that after three days.” 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.

[28:17]  ³⁹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ³⁹⁵ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ³⁹⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ³⁹⁷ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ³⁹⁸ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ³⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁴⁰⁰ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  ⁴⁰¹ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁴⁰² tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁴⁰³ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁴⁰⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  ⁴⁰⁵ tn That is, objected to my release.

[28:19]  ⁴⁰⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁴⁰⁷ tn 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.’”

[28:19]  ⁴⁰⁸ tn Or “my own nation.”

[28:20]  ⁴⁰⁹ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[28:21]  ⁴¹⁰ tn Grk “they said to him.”

[28:21]  ⁴¹¹ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[28:22]  ⁴¹² tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ⁴¹³ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ⁴¹⁴ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:23]  ⁴¹⁵ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁴¹⁶ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁴¹⁷ tn Or “came to him in his rented quarters.”

[28:23]  ⁴¹⁸ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁴¹⁹ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁴²⁰ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁴²¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁴²² sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁴²³ tn Or “persuade.”

[28:24]  ⁴²⁴ tn Or “persuaded.”

[28:24]  ⁴²⁵ tn Grk “by the things spoken.”

[28:24]  ⁴²⁶ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[28:25]  ⁴²⁷ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁴²⁸ tn Or “forefathers”; Grk “fathers.”

[28:26]  ⁴²⁹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ⁴³⁰ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ⁴³¹ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ⁴³² tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁴³³ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ⁴³⁴ sn A quotation from Isa 6:9-10.

[28:28]  ⁴³⁵ tn Grk “Therefore let it be known to you.”

[28:28]  ⁴³⁶ tn Or “of God.”

[28:28]  ⁴³⁷ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ⁴³⁸ tn Grk “they also.”

[28:29]  ⁴³⁹ tc Some later mss include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in Ì^74vid א A B E Ψ 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in Ï it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[28:30]  ⁴⁴⁰ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ⁴⁴¹ tn Or “stayed.”

[28:30]  ⁴⁴² tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ⁴⁴³ tn Or “and received.”

[28:31]  ⁴⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁴⁴⁵ tn Or “openness.”

[28:31]  ⁴⁴⁶ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.