Kisah Para Rasul 25:22--26:11

25:22 Agrippa ¹  said to Festus, ²  “I would also like to hear the man myself.” “Tomorrow,” he replied, ³  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁴  and Bernice came with great pomp ⁵  and entered the audience hall, ⁶  along with the senior military officers ⁷  and the prominent men of the city. When Festus ⁸  gave the order, ⁹  Paul was brought in. 25:24 Then Festus ¹⁰  said, “King Agrippa, ¹¹  and all you who are present here with us, you see this man about whom the entire Jewish populace ¹²  petitioned ¹³  me both in Jerusalem ¹⁴  and here, ¹⁵  shouting loudly ¹⁶  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ¹⁷  and when he appealed ¹⁸  to His Majesty the Emperor, ¹⁹  I decided to send him. ²⁰  25:26 But I have nothing definite ²¹  to write to my lord ²²  about him. ²³  Therefore I have brought him before you all, and especially before you, King Agrippa, ²⁴  so that after this preliminary hearing ²⁵  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ²⁶  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ²⁷  said to Paul, “You have permission ²⁸  to speak for yourself.” Then Paul held out his hand ²⁹  and began his defense: ³⁰ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ³¹  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ³²  familiar with all the customs and controversial issues ³³  of the Jews. Therefore I ask ³⁴  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ³⁵  from my youth, spending my life from the beginning among my own people ³⁶  and in Jerusalem. ³⁷  26:5 They know, ³⁸  because they have known ³⁹  me from time past, ⁴⁰  if they are willing to testify, that according to the strictest party ⁴¹  of our religion, I lived as a Pharisee. ⁴²  26:6 And now I stand here on trial ⁴³  because of my hope in the promise made by God to our ancestors, ⁴⁴  26:7 a promise ⁴⁵  that our twelve tribes hope to attain as they earnestly serve God ⁴⁶  night and day. Concerning this hope the Jews are accusing me, ⁴⁷  Your Majesty! ⁴⁸  26:8 Why do you people ⁴⁹  think ⁵⁰  it is unbelievable ⁵¹  that ⁵²  God raises the dead? 26:9 Of course, ⁵³  I myself was convinced ⁵⁴  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 ⁵⁵  from the chief priests, but I also cast my vote ⁵⁶  against them when they were sentenced to death. ⁵⁷  26:11 I punished ⁵⁸  them often in all the synagogues ⁵⁹  and tried to force ⁶⁰  them to blaspheme. Because I was so furiously enraged ⁶¹  at them, I went to persecute ⁶²  them even in foreign cities.

Kisah Para Rasul 27:24

27:24 and said, ⁶³  ‘Do not be afraid, Paul! You must stand before ⁶⁴  Caesar, ⁶⁵  and God has graciously granted you the safety ⁶⁶  of all who are sailing with you.’

Matius 10:18

10:18 And you will be brought before governors and kings ⁶⁷  because of me, as a witness to them and the Gentiles.

Matius 10:2

10:2 Now these are the names of the twelve apostles: ⁶⁸  first, Simon ⁶⁹  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:1

Salutation

1:1 From Paul, ⁷⁰  a slave ⁷¹  of God and apostle of Jesus Christ, to further the faith ⁷²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[25:22]  ¹ sn See the note on King Agrippa in 25:13.

[25:22]  ² sn See the note on Porcius Festus in 24:27.

[25:22]  ³ tn Grk “said.”

[25:23]  ⁴ sn See the note on King Agrippa in 25:13.

[25:23]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁹ 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]  ¹⁰ sn See the note on Porcius Festus in 24:27.

[25:24]  ¹¹ sn See the note on King Agrippa in 25:13.

[25:24]  ¹² 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]  ¹³ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ¹⁵ sn Here means “here in Caesarea.”

[25:24]  ¹⁶ tn Or “screaming.”

[25:25]  ¹⁷ 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]  ¹⁸ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ²² sn To my lord means “to His Majesty the Emperor.”

[25:26]  ²³ 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]  ²⁴ sn See the note on King Agrippa in 25:13.

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

[26:1]  ²⁸ tn Grk “It is permitted for you.”

[26:1]  ²⁹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ³⁰ tn Or “and began to speak in his own defense.”

[26:2]  ³¹ sn See the note on King Agrippa in 25:13.

[26:3]  ³² tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “my manner of life.”

[26:4]  ³⁶ tn Or “nation.”

[26:4]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ³⁸ 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]  ³⁹ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² sn See the note on Pharisee in 5:34.

[26:6]  ⁴³ 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]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[26:7]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “O King!”

[26:8]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ sn See the note on synagogue in 6:9.

[26:11]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Or “I pursued them even as far as foreign cities.”

[27:24]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁶⁶ 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.

[10:18]  ⁶⁷ sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[10:2]  ⁶⁸ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ⁶⁹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[1:1]  ⁷⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁷² tn Grk “for the faith,” possibly, “in accordance with the faith.”