1 Raja-raja 13:2
Konteks13:2 With the authority of the Lord 1 he cried out against the altar, “O altar, altar! This is what the Lord says, ‘Look, a son named Josiah will be born to the Davidic dynasty. He will sacrifice on you the priests of the high places who offer sacrifices on you. Human bones will be burned on you.’” 2
1 Raja-raja 13:2
Konteks13:2 With the authority of the Lord 3 he cried out against the altar, “O altar, altar! This is what the Lord says, ‘Look, a son named Josiah will be born to the Davidic dynasty. He will sacrifice on you the priests of the high places who offer sacrifices on you. Human bones will be burned on you.’” 4
Kisah Para Rasul 21:26
Konteks21:26 Then Paul took the men the next day, 5 and after he had purified himself 6 along with them, he went to the temple and gave notice 7 of the completion of the days of purification, 8 when 9 the sacrifice would be offered for each 10 of them.
Kisah Para Rasul 22:1-20
Konteks22:1 “Brothers and fathers, listen to my defense 11 that I now 12 make to you.” 22:2 (When they heard 13 that he was addressing 14 them in Aramaic, 15 they became even 16 quieter.) 17 Then 18 Paul said, 22:3 “I am a Jew, 19 born in Tarsus in Cilicia, but brought up 20 in this city, educated with strictness 21 under 22 Gamaliel 23 according to the law of our ancestors, 24 and was 25 zealous 26 for God just as all of you are today. 22:4 I 27 persecuted this Way 28 even to the point of death, 29 tying up 30 both men and women and putting 31 them in prison, 22:5 as both the high priest and the whole council of elders 32 can testify about me. From them 33 I also received 34 letters to the brothers in Damascus, and I was on my way 35 to make arrests there and bring 36 the prisoners 37 to Jerusalem 38 to be punished. 22:6 As 39 I was en route and near Damascus, 40 about noon a very bright 41 light from heaven 42 suddenly flashed 43 around me. 22:7 Then I 44 fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand 45 the voice of the one who was speaking to me. 22:10 So I asked, 46 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 47 and go to Damascus; there you will be told about everything 48 that you have been designated 49 to do.’ 22:11 Since I could not see because of 50 the brilliance 51 of that light, I came to Damascus led by the hand of 52 those who were with me. 22:12 A man named Ananias, 53 a devout man according to the law, 54 well spoken of by all the Jews who live there, 55 22:13 came 56 to me and stood beside me 57 and said to me, ‘Brother Saul, regain your sight!’ 58 And at that very moment 59 I looked up and saw him. 60 22:14 Then he said, ‘The God of our ancestors 61 has already chosen 62 you to know his will, to see 63 the Righteous One, 64 and to hear a command 65 from his mouth, 22:15 because you will be his witness 66 to all people 67 of what you have seen and heard. 22:16 And now what are you waiting for? 68 Get up, 69 be baptized, and have your sins washed away, 70 calling on his name.’ 71 22:17 When 72 I returned to Jerusalem and was praying in the temple, I fell into a trance 73 22:18 and saw the Lord 74 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 75 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 76 who believed in you. 22:20 And when the blood of your witness 77 Stephen was shed, 78 I myself was standing nearby, approving, 79 and guarding the cloaks 80 of those who were killing him.’ 81
Kisah Para Rasul 23:1-30
Konteks23:1 Paul looked directly 82 at the council 83 and said, “Brothers, I have lived my life with a clear conscience 84 before God to this day.” 23:2 At that 85 the high priest Ananias ordered those standing near 86 Paul 87 to strike 88 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 89 Do 90 you sit there judging me according to the law, 91 and in violation of the law 92 you order me to be struck?” 23:4 Those standing near him 93 said, “Do you dare insult 94 God’s high priest?” 23:5 Paul replied, 95 “I did not realize, 96 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 97
23:6 Then when Paul noticed 98 that part of them were Sadducees 99 and the others Pharisees, 100 he shouted out in the council, 101 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 102 of the dead!” 23:7 When he said this, 103 an argument 104 began 105 between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 106 23:9 There was a great commotion, 107 and some experts in the law 108 from the party of the Pharisees stood up 109 and protested strongly, 110 “We find nothing wrong 111 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 112 so great the commanding officer 113 feared that they would tear Paul to pieces, 114 he ordered the detachment 115 to go down, take him away from them by force, 116 and bring him into the barracks. 117
23:11 The following night the Lord 118 stood near 119 Paul 120 and said, “Have courage, 121 for just as you have testified about me in Jerusalem, 122 so you must also testify in Rome.” 123
23:12 When morning came, 124 the Jews formed 125 a conspiracy 126 and bound themselves with an oath 127 not to eat or drink anything 128 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 129 23:14 They 130 went 131 to the chief priests 132 and the elders and said, “We have bound ourselves with a solemn oath 133 not to partake 134 of anything until we have killed Paul. 23:15 So now you and the council 135 request the commanding officer 136 to bring him down to you, as if you were going to determine 137 his case 138 by conducting a more thorough inquiry. 139 We are ready to kill him 140 before he comes near this place.” 141
23:16 But when the son of Paul’s sister heard about the ambush, 142 he came and entered 143 the barracks 144 and told Paul. 23:17 Paul called 145 one of the centurions 146 and said, “Take this young man to the commanding officer, 147 for he has something to report to him.” 23:18 So the centurion 148 took him and brought him to the commanding officer 149 and said, “The prisoner Paul called 150 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 151 took him by the hand, withdrew privately, and asked, “What is it that you want 152 to report to me?” 23:20 He replied, 153 “The Jews have agreed to ask you to bring Paul down to the council 154 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 155 because more than forty of them 156 are lying in ambush 157 for him. They 158 have bound themselves with an oath 159 not to eat or drink anything 160 until they have killed him, and now they are ready, waiting for you to agree to their request.” 161 23:22 Then the commanding officer 162 sent the young man away, directing him, 163 “Tell no one that you have reported 164 these things to me.” 23:23 Then 165 he summoned 166 two of the centurions 167 and said, “Make ready two hundred soldiers to go to Caesarea 168 along with seventy horsemen 169 and two hundred spearmen 170 by 171 nine o’clock tonight, 172 23:24 and provide mounts for Paul to ride 173 so that he may be brought safely to Felix 174 the governor.” 175 23:25 He wrote 176 a letter that went like this: 177
23:26 Claudius Lysias to His Excellency Governor 178 Felix, 179 greetings. 23:27 This man was seized 180 by the Jews and they were about to kill him, 181 when I came up 182 with the detachment 183 and rescued him, because I had learned that he was 184 a Roman citizen. 185 23:28 Since I wanted to know 186 what charge they were accusing him of, 187 I brought him down to their council. 188 23:29 I found he 189 was accused with reference to controversial questions 190 about their law, but no charge against him deserved death or imprisonment. 191 23:30 When I was informed 192 there would be a plot 193 against this man, I sent him to you at once, also ordering his accusers to state their charges 194 against him before you.
Kisah Para Rasul 23:2
Konteks23:2 At that 195 the high priest Ananias ordered those standing near 196 Paul 197 to strike 198 him on the mouth.
Kisah Para Rasul 1:25
Konteks1:25 to assume the task 199 of this service 200 and apostleship from which Judas turned aside 201 to go to his own place.” 202
Kisah Para Rasul 1:1
Konteks1:1 I wrote 203 the former 204 account, 205 Theophilus, 206 about all that Jesus began to do and teach
Kisah Para Rasul 1:1
Konteks1:1 I wrote 207 the former 208 account, 209 Theophilus, 210 about all that Jesus began to do and teach
Yeremia 1:2-3
Konteks1:2 The Lord 211 began to speak to him 212 in the thirteenth year that Josiah son of Amon ruled over Judah. 1:3 The Lord also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year 213 that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem 214 were taken into exile. 215
[13:2] 1 tn Heb “by the word of the
[13:2] 2 sn ‘Look…you.’ For the fulfillment of this prophecy see 2 Kgs 23:15-20.
[13:2] 3 tn Heb “by the word of the
[13:2] 4 sn ‘Look…you.’ For the fulfillment of this prophecy see 2 Kgs 23:15-20.
[21:26] 5 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”
[21:26] 6 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
[21:26] 7 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:26] 8 sn The days of purification refers to the days of ritual cleansing.
[21:26] 9 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
[21:26] 10 tn Grk “for each one.”
[22:1] 11 sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
[22:1] 12 tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
[22:2] 13 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 14 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[22:2] 15 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 16 tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”
[22:2] 17 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
[22:2] sn This is best taken as a parenthetical note by the author.
[22:2] 18 tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:3] 19 tn Grk “a Jewish man.”
[22:3] 20 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
[22:3] 21 tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”
[22:3] 22 tn Grk “strictly at the feet of” (an idiom).
[22:3] 23 tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA27 and UBS4, which place a comma after ταύτῃ (tauth), has been followed in the translation.
[22:3] sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[22:3] 24 tn Or “our forefathers.”
[22:3] 25 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:3] 26 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
[22:4] 27 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.
[22:4] 28 sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).
[22:4] 29 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
[22:4] 30 tn Grk “binding.” See Acts 8:3.
[22:4] 31 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
[22:5] 32 tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”
[22:5] 33 tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[22:5] 34 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
[22:5] 35 tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.
[22:5] 36 tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.
[22:5] 37 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
[22:5] 38 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
[22:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:6] 39 tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[22:6] 40 tn Grk “going and nearing Damascus.”
[22:6] sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).
[22:6] 41 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 42 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 44 tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”
[22:9] 45 tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.
[22:10] 46 tn Grk “So I said.”
[22:10] 47 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:10] 48 tn Grk “about all things.”
[22:10] 49 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
[22:11] 50 tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”
[22:11] 51 tn Or “brightness”; Grk “glory.”
[22:11] 52 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[22:12] 53 tn Grk “a certain Ananias.”
[22:12] 54 sn The law refers to the law of Moses.
[22:12] 55 tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”
[22:13] 56 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 57 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 58 tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
[22:13] 59 tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
[22:13] 60 tn Grk “I looked up to him.”
[22:14] 61 tn Or “forefathers”; Grk “fathers.”
[22:14] sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
[22:14] 62 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”
[22:14] 63 tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:14] 64 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
[22:14] 65 tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”
[22:15] 66 tn Or “a witness to him.”
[22:15] sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
[22:15] 67 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 68 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
[22:16] 69 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:16] 70 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 71 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
[22:17] 72 tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[22:17] 73 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
[22:18] 74 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
[22:19] 75 tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.
[22:19] 76 tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.
[22:19] sn See the note on synagogue in 6:9.
[22:20] 77 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
[22:20] 78 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 79 tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:20] 80 tn Or “outer garments.”
[22:20] sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[22:20] 81 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
[23:1] 82 tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[23:1] 83 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 84 tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”
[23:2] 85 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 86 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 87 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 88 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[23:3] 89 sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.
[23:3] 90 tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[23:3] 91 tn The law refers to the law of Moses.
[23:3] 92 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
[23:3] sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.
[23:4] 93 tn The word “him” is not in the Greek text but is implied.
[23:4] 94 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
[23:4] sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.
[23:5] 97 sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.
[23:6] 98 tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”
[23:6] 99 sn See the note on Sadducees in 4:1.
[23:6] 100 sn See the note on Pharisee in 5:34.
[23:6] 101 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:6] 102 tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.
[23:7] 103 tn The participle εἰπόντος (eiponto") has been translated temporally.
[23:7] 104 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
[23:7] 105 tn Grk “there came about an argument.” This has been simplified to “an argument began”
[23:8] 106 tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).
[23:8] sn This is a parenthetical note by the author.
[23:9] 107 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
[23:9] 108 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
[23:9] 109 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
[23:9] 110 tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.
[23:9] 111 sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.
[23:10] 112 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 113 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[23:10] 114 tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
[23:10] 115 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
[23:10] 116 tn Or “to go down, grab him out of their midst.”
[23:10] 117 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[23:11] 118 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 119 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[23:11] 120 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 121 tn Or “Do not be afraid.”
[23:11] 122 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 123 sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).
[23:11] map For location see JP4 A1.
[23:12] 124 tn Grk “when it was day.”
[23:12] 125 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
[23:12] 126 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
[23:12] 127 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[23:12] 128 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[23:13] 129 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
[23:14] 130 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[23:14] 131 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 132 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
[23:14] 133 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
[23:14] 134 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 135 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 136 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 137 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
[23:15] 138 tn Grk “determine the things about him.”
[23:15] 139 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 140 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
[23:15] 141 tn The words “this place” are not in the Greek text, but are implied.
[23:16] 142 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
[23:16] 143 tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
[23:16] 144 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[23:17] 145 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:17] 146 sn See the note on the word centurion in 10:1.
[23:17] 147 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 148 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[23:18] 149 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 150 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:19] 151 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 152 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
[23:20] 154 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:21] 155 tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.
[23:21] 156 tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.
[23:21] 157 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
[23:21] 158 tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.
[23:21] 159 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”
[23:21] 160 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[23:21] 161 tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”
[23:22] 162 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:22] 163 tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
[23:22] 164 tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
[23:23] 165 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
[23:23] 166 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:23] 167 sn See the note on the word centurion in 10:1.
[23:23] 168 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).
[23:23] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:23] 169 tn Or “cavalrymen.”
[23:23] 170 tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”
[23:23] sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
[23:23] 172 tn Grk “from the third hour of the night.”
[23:24] 173 tn Grk “provide mounts to put Paul on.”
[23:24] sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
[23:24] 174 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in
[23:24] 175 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:25] 176 tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.
[23:25] 177 tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”
[23:26] 178 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:26] 179 sn Governor Felix. See the note on Felix in v. 24.
[23:27] 180 tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
[23:27] 181 tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.
[23:27] 182 tn Or “approached.”
[23:27] 183 tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.
[23:27] 184 tn In Greek this is a present tense retained in indirect discourse.
[23:27] 185 tn The word “citizen” is supplied here for emphasis and clarity.
[23:27] sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.
[23:28] 186 tn Or “determine.”
[23:28] 187 tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”
[23:28] 188 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:29] 189 tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.
[23:29] 190 tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”
[23:29] sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
[23:29] 191 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”
[23:29] sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
[23:30] 192 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
[23:30] 193 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
[23:30] 194 tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.
[23:2] 195 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 196 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 197 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 198 tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.
[1:25] 199 tn Grk “to take the place.”
[1:25] 200 tn Or “of this ministry.”
[1:25] 201 tn Or “the task of this service and apostleship which Judas ceased to perform.”
[1:25] 202 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
[1:1] 203 tn Or “produced,” Grk “made.”
[1:1] 204 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 205 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
[1:1] 206 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:1] 207 tn Or “produced,” Grk “made.”
[1:1] 208 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 209 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
[1:1] 210 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:2] 211 sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants
[1:2] 212 tn Heb “to whom the word of the
[1:3] 213 sn This would have been August, 586
[1:3] 214 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:3] 215 tn Heb “and it [the word of the
