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Kisah Para Rasul 11:2

Konteks
11:2 So when Peter went up to Jerusalem,¹ the circumcised believers² took issue with³ him,

Kisah Para Rasul 11:1

Konteks

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted⁴ the word of God.⁵

Kisah Para Rasul 21:1--23:35

Konteks

Paul’s Journey to Jerusalem

21:1 After⁶ we⁷ tore ourselves away⁸ from them, we put out to sea,⁹ and sailing a straight course,¹⁰ we came to Cos,¹¹ on the next day to Rhodes,¹² and from there to Patara.¹³ 21:2 We found¹⁴ a ship crossing over to Phoenicia,¹⁵ went aboard,¹⁶ and put out to sea.¹⁷ 21:3 After we sighted Cyprus¹⁸ and left it behind on our port side,¹⁹ we sailed on to Syria and put in²⁰ at Tyre,²¹ because the ship was to unload its cargo there. 21:4 After we located²² the disciples, we stayed there²³ seven days. They repeatedly told²⁴ Paul through the Spirit²⁵ not to set foot²⁶ in Jerusalem.²⁷ 21:5 When²⁸ our time was over,²⁹ we left and went on our way. All of them, with their wives and children, accompanied³⁰ us outside of the city. After³¹ kneeling down on the beach and praying,³² 21:6 we said farewell³³ to one another.³⁴ Then³⁵ we went aboard the ship, and they returned to their own homes.³⁶ 21:7 We continued the voyage from Tyre³⁷ and arrived at Ptolemais,³⁸ and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left³⁹ and came to Caesarea,⁴⁰ and entered⁴¹ the house of Philip the evangelist, who was one of the seven,⁴² and stayed with him. 21:9 (He had four unmarried⁴³ daughters who prophesied.)⁴⁴

21:10 While we remained there for a number of days,⁴⁵ a prophet named Agabus⁴⁶ came down from Judea. 21:11 He came⁴⁷ to us, took⁴⁸ Paul’s belt,⁴⁹ tied⁵⁰ his own hands and feet with it,⁵¹ and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over⁵² to the Gentiles.’” 21:12 When we heard this, both we and the local people⁵³ begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking⁵⁴ my heart? For I am ready not only to be tied up,⁵⁵ but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded,⁵⁶ we said no more except,⁵⁷ “The Lord’s will be done.”⁵⁸

21:15 After these days we got ready⁵⁹ and started up⁶⁰ to Jerusalem. 21:16 Some of the disciples from Caesarea⁶¹ came along with us too, and brought us to the house⁶² of Mnason of Cyprus, a disciple from the earliest times,⁶³ with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly.⁶⁴ 21:18 The next day Paul went in with us to see James, and all the elders were there.⁶⁵ 21:19 When Paul⁶⁶ had greeted them, he began to explain⁶⁷ in detail⁶⁸ what God⁶⁹ had done among the Gentiles through his ministry. 21:20 When they heard this, they praised⁷⁰ God. Then they said to him, “You see, brother, how many thousands of Jews⁷¹ there are who have believed, and they are all ardent observers⁷² of the law.⁷³ 21:21 They have been informed about you – that you teach all the Jews now living⁷⁴ among the Gentiles to abandon⁷⁵ Moses, telling them not to circumcise their children⁷⁶ or live⁷⁷ according to our customs. 21:22 What then should we do? They will no doubt⁷⁸ hear that you have come. 21:23 So do what⁷⁹ we tell you: We have four men⁸⁰ who have taken⁸¹ a vow;⁸² 21:24 take them and purify⁸³ yourself along with them and pay their expenses,⁸⁴ so that they may have their heads shaved.⁸⁵ Then⁸⁶ everyone will know there is nothing in what they have been told⁸⁷ about you, but that you yourself live in conformity with⁸⁸ the law.⁸⁹ 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided⁹⁰ that they should avoid⁹¹ meat that has been sacrificed to idols⁹² and blood and what has been strangled⁹³ and sexual immorality.” 21:26 Then Paul took the men the next day,⁹⁴ and after he had purified himself⁹⁵ along with them, he went to the temple and gave notice⁹⁶ of the completion of the days of purification,⁹⁷ when⁹⁸ the sacrifice would be offered for each⁹⁹ of them. 21:27 When the seven days were almost over,¹⁰⁰ the Jews from the province of Asia¹⁰¹ who had seen him in the temple area¹⁰² stirred up the whole crowd¹⁰³ and seized¹⁰⁴ him, 21:28 shouting, “Men of Israel,¹⁰⁵ help! This is the man who teaches everyone everywhere against our people, our law,¹⁰⁶ and this sanctuary!¹⁰⁷ Furthermore¹⁰⁸ he has brought Greeks into the inner courts of the temple¹⁰⁹ and made this holy place ritually unclean!”¹¹⁰ 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and¹¹¹ they assumed Paul had brought him into the inner temple courts.)¹¹² 21:30 The whole city was stirred up,¹¹³ and the people rushed together.¹¹⁴ They seized¹¹⁵ Paul and dragged him out of the temple courts,¹¹⁶ and immediately the doors were shut. 21:31 While they were trying¹¹⁷ to kill him, a report¹¹⁸ was sent up¹¹⁹ to the commanding officer¹²⁰ of the cohort¹²¹ that all Jerusalem was in confusion.¹²² 21:32 He¹²³ immediately took¹²⁴ soldiers and centurions¹²⁵ and ran down to the crowd.¹²⁶ When they saw¹²⁷ the commanding officer¹²⁸ and the soldiers, they stopped beating¹²⁹ Paul. 21:33 Then the commanding officer¹³⁰ came up and arrested¹³¹ him and ordered him to be tied up with two chains;¹³² he¹³³ then asked who he was and what¹³⁴ he had done. 21:34 But some in the crowd shouted one thing, and others something else,¹³⁵ and when the commanding officer¹³⁶ was unable¹³⁷ to find out the truth¹³⁸ because of the disturbance,¹³⁹ he ordered Paul¹⁴⁰ to be brought into the barracks.¹⁴¹ 21:35 When he came to the steps, Paul¹⁴² had to be carried¹⁴³ by the soldiers because of the violence¹⁴⁴ of the mob, 21:36 for a crowd of people¹⁴⁵ followed them,¹⁴⁶ screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks,¹⁴⁷ he said¹⁴⁸ to the commanding officer,¹⁴⁹ “May I say¹⁵⁰ something to you?” The officer¹⁵¹ replied,¹⁵² “Do you know Greek?¹⁵³ 21:38 Then you’re not that Egyptian who started a rebellion¹⁵⁴ and led the four thousand men of the ‘Assassins’¹⁵⁵ into the wilderness¹⁵⁶ some time ago?”¹⁵⁷ 21:39 Paul answered,¹⁵⁸ “I am a Jew¹⁵⁹ from Tarsus in Cilicia, a citizen of an important city.¹⁶⁰ Please¹⁶¹ allow me to speak to the people.” 21:40 When the commanding officer¹⁶² had given him permission,¹⁶³ Paul stood¹⁶⁴ on the steps and gestured¹⁶⁵ to the people with his hand. When they had become silent,¹⁶⁶ he addressed¹⁶⁷ them in Aramaic,¹⁶⁸

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense¹⁶⁹ that I now¹⁷⁰ make to you.” 22:2 (When they heard¹⁷¹ that he was addressing¹⁷² them in Aramaic,¹⁷³ they became even¹⁷⁴ quieter.)¹⁷⁵ Then¹⁷⁶ Paul said, 22:3 “I am a Jew,¹⁷⁷ born in Tarsus in Cilicia, but brought up¹⁷⁸ in this city, educated with strictness¹⁷⁹ under¹⁸⁰ Gamaliel¹⁸¹ according to the law of our ancestors,¹⁸² and was¹⁸³ zealous¹⁸⁴ for God just as all of you are today. 22:4 I¹⁸⁵ persecuted this Way¹⁸⁶ even to the point of death,¹⁸⁷ tying up¹⁸⁸ both men and women and putting¹⁸⁹ them in prison, 22:5 as both the high priest and the whole council of elders¹⁹⁰ can testify about me. From them¹⁹¹ I also received¹⁹² letters to the brothers in Damascus, and I was on my way¹⁹³ to make arrests there and bring¹⁹⁴ the prisoners¹⁹⁵ to Jerusalem¹⁹⁶ to be punished. 22:6 As¹⁹⁷ I was en route and near Damascus,¹⁹⁸ about noon a very bright¹⁹⁹ light from heaven²⁰⁰ suddenly flashed²⁰¹ around me. 22:7 Then I²⁰² 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 understand²⁰³ the voice of the one who was speaking to me. 22:10 So I asked,²⁰⁴ ‘What should I do, Lord?’ The Lord said to me, ‘Get up²⁰⁵ and go to Damascus; there you will be told about everything²⁰⁶ that you have been designated²⁰⁷ to do.’ 22:11 Since I could not see because of²⁰⁸ the brilliance²⁰⁹ of that light, I came to Damascus led by the hand of²¹⁰ those who were with me. 22:12 A man named Ananias,²¹¹ a devout man according to the law,²¹² well spoken of by all the Jews who live there,²¹³ 22:13 came²¹⁴ to me and stood beside me²¹⁵ and said to me, ‘Brother Saul, regain your sight!’²¹⁶ And at that very moment²¹⁷ I looked up and saw him.²¹⁸ 22:14 Then he said, ‘The God of our ancestors²¹⁹ has already chosen²²⁰ you to know his will, to see²²¹ the Righteous One,²²² and to hear a command²²³ from his mouth, 22:15 because you will be his witness²²⁴ to all people²²⁵ of what you have seen and heard. 22:16 And now what are you waiting for?²²⁶ Get up,²²⁷ be baptized, and have your sins washed away,²²⁸ calling on his name.’²²⁹ 22:17 When²³⁰ I returned to Jerusalem and was praying in the temple, I fell into a trance²³¹ 22:18 and saw the Lord²³² saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied,²³³ ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues²³⁴ who believed in you. 22:20 And when the blood of your witness²³⁵ Stephen was shed,²³⁶ I myself was standing nearby, approving,²³⁷ and guarding the cloaks²³⁸ of those who were killing him.’²³⁹ 22:21 Then²⁴⁰ he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd²⁴¹ was listening to him until he said this.²⁴² Then²⁴³ they raised their voices and shouted,²⁴⁴ “Away with this man²⁴⁵ from the earth! For he should not be allowed to live!”²⁴⁶ 22:23 While they were screaming²⁴⁷ and throwing off their cloaks²⁴⁸ and tossing dust²⁴⁹ in the air, 22:24 the commanding officer²⁵⁰ ordered Paul²⁵¹ to be brought back into the barracks.²⁵² He told them²⁵³ to interrogate Paul²⁵⁴ by beating him with a lash²⁵⁵ so that he could find out the reason the crowd²⁵⁶ was shouting at Paul²⁵⁷ in this way. 22:25 When they had stretched him out for the lash,²⁵⁸ Paul said to the centurion²⁵⁹ standing nearby, “Is it legal for you to lash a man who is a Roman citizen²⁶⁰ without a proper trial?”²⁶¹ 22:26 When the centurion²⁶² heard this,²⁶³ he went to the commanding officer²⁶⁴ and reported it,²⁶⁵ saying, “What are you about to do?²⁶⁶ For this man is a Roman citizen.”²⁶⁷ 22:27 So the commanding officer²⁶⁸ came and asked²⁶⁹ Paul,²⁷⁰ “Tell me, are you a Roman citizen?”²⁷¹ He replied,²⁷² “Yes.” 22:28 The commanding officer²⁷³ answered, “I acquired this citizenship with a large sum of money.”²⁷⁴ “But I was even²⁷⁵ born a citizen,”²⁷⁶ Paul replied.²⁷⁷ 22:29 Then those who were about to interrogate him stayed away²⁷⁸ from him, and the commanding officer²⁷⁹ was frightened when he realized that Paul²⁸⁰ was²⁸¹ a Roman citizen²⁸² and that he had had him tied up.²⁸³

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer²⁸⁴ wanted to know the true reason²⁸⁵ Paul²⁸⁶ was being accused by the Jews, he released him and ordered the chief priests and the whole council²⁸⁷ to assemble. He then brought²⁸⁸ Paul down and had him stand before them.

23:1 Paul looked directly²⁸⁹ at the council²⁹⁰ and said, “Brothers, I have lived my life with a clear conscience²⁹¹ before God to this day.” 23:2 At that²⁹² the high priest Ananias ordered those standing near²⁹³ Paul²⁹⁴ to strike²⁹⁵ him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall!²⁹⁶ Do²⁹⁷ you sit there judging me according to the law,²⁹⁸ and in violation of the law²⁹⁹ you order me to be struck?” 23:4 Those standing near him³⁰⁰ said, “Do you dare insult³⁰¹ God’s high priest?” 23:5 Paul replied,³⁰² “I did not realize,³⁰³ brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’”³⁰⁴

23:6 Then when Paul noticed³⁰⁵ that part of them were Sadducees³⁰⁶ and the others Pharisees,³⁰⁷ he shouted out in the council,³⁰⁸ “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection³⁰⁹ of the dead!” 23:7 When he said this,³¹⁰ an argument³¹¹ began³¹² 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.)³¹³ 23:9 There was a great commotion,³¹⁴ and some experts in the law³¹⁵ from the party of the Pharisees stood up³¹⁶ and protested strongly,³¹⁷ “We find nothing wrong³¹⁸ with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became³¹⁹ so great the commanding officer³²⁰ feared that they would tear Paul to pieces,³²¹ he ordered the detachment³²² to go down, take him away from them by force,³²³ and bring him into the barracks.³²⁴

23:11 The following night the Lord³²⁵ stood near³²⁶ Paul³²⁷ and said, “Have courage,³²⁸ for just as you have testified about me in Jerusalem,³²⁹ so you must also testify in Rome.”³³⁰

The Plot to Kill Paul

23:12 When morning came,³³¹ the Jews formed³³² a conspiracy³³³ and bound themselves with an oath³³⁴ not to eat or drink anything³³⁵ until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy.³³⁶ 23:14 They³³⁷ went³³⁸ to the chief priests³³⁹ and the elders and said, “We have bound ourselves with a solemn oath³⁴⁰ not to partake³⁴¹ of anything until we have killed Paul. 23:15 So now you and the council³⁴² request the commanding officer³⁴³ to bring him down to you, as if you were going to determine³⁴⁴ his case³⁴⁵ by conducting a more thorough inquiry.³⁴⁶ We are ready to kill him³⁴⁷ before he comes near this place.”³⁴⁸

23:16 But when the son of Paul’s sister heard about the ambush,³⁴⁹ he came and entered³⁵⁰ the barracks³⁵¹ and told Paul. 23:17 Paul called³⁵² one of the centurions³⁵³ and said, “Take this young man to the commanding officer,³⁵⁴ for he has something to report to him.” 23:18 So the centurion³⁵⁵ took him and brought him to the commanding officer³⁵⁶ and said, “The prisoner Paul called³⁵⁷ me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer³⁵⁸ took him by the hand, withdrew privately, and asked, “What is it that you want³⁵⁹ to report to me?” 23:20 He replied,³⁶⁰ “The Jews have agreed to ask you to bring Paul down to the council³⁶¹ tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this,³⁶² because more than forty of them³⁶³ are lying in ambush³⁶⁴ for him. They³⁶⁵ have bound themselves with an oath³⁶⁶ not to eat or drink anything³⁶⁷ until they have killed him, and now they are ready, waiting for you to agree to their request.”³⁶⁸ 23:22 Then the commanding officer³⁶⁹ sent the young man away, directing him,³⁷⁰ “Tell no one that you have reported³⁷¹ these things to me.” 23:23 Then³⁷² he summoned³⁷³ two of the centurions³⁷⁴ and said, “Make ready two hundred soldiers to go to Caesarea³⁷⁵ along with seventy horsemen³⁷⁶ and two hundred spearmen³⁷⁷ by³⁷⁸ nine o’clock tonight,³⁷⁹ 23:24 and provide mounts for Paul to ride³⁸⁰ so that he may be brought safely to Felix³⁸¹ the governor.”³⁸² 23:25 He wrote³⁸³ a letter that went like this:³⁸⁴

23:26 Claudius Lysias to His Excellency Governor³⁸⁵ Felix,³⁸⁶ greetings. 23:27 This man was seized³⁸⁷ by the Jews and they were about to kill him,³⁸⁸ when I came up³⁸⁹ with the detachment³⁹⁰ and rescued him, because I had learned that he was³⁹¹ a Roman citizen.³⁹² 23:28 Since I wanted to know³⁹³ what charge they were accusing him of,³⁹⁴ I brought him down to their council.³⁹⁵ 23:29 I found he³⁹⁶ was accused with reference to controversial questions³⁹⁷ about their law, but no charge against him deserved death or imprisonment.³⁹⁸ 23:30 When I was informed³⁹⁹ there would be a plot⁴⁰⁰ against this man, I sent him to you at once, also ordering his accusers to state their charges⁴⁰¹ against him before you.

23:31 So the soldiers, in accordance with their orders,⁴⁰² took⁴⁰³ Paul and brought him to Antipatris⁴⁰⁴ during the night. 23:32 The next day they let⁴⁰⁵ the horsemen⁴⁰⁶ go on with him, and they returned to the barracks.⁴⁰⁷ 23:33 When the horsemen⁴⁰⁸ came to Caesarea⁴⁰⁹ and delivered the letter to the governor, they also presented⁴¹⁰ Paul to him. 23:34 When the governor⁴¹¹ had read⁴¹² the letter,⁴¹³ he asked⁴¹⁴ what province he was from.⁴¹⁵ When he learned⁴¹⁶ that he was from Cilicia,⁴¹⁷ 23:35 he said, “I will give you a hearing⁴¹⁸ when your accusers arrive too.” Then⁴¹⁹ he ordered that Paul⁴²⁰ be kept under guard in Herod’s palace.⁴²¹

[11:2] ¹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2] ²tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2] ³tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:1] ⁴tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1] ⁵tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[21:1] ⁶tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1] ⁷sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1] ⁸tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1] ⁹tn 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.”

[21:1] ¹⁰tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1] ¹¹sn Cos was an island in the Aegean Sea.

[21:1] ¹²sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1] ¹³sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2] ¹⁴tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2] ¹⁵sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2] ¹⁶tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2] ¹⁷tn 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.”

[21:3] ¹⁸sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3] ¹⁹sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3] ²⁰tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3] ²¹sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:4] ²²tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4] ²³tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4] ²⁴tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4] ²⁵sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4] ²⁶tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4] ²⁷map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5] ²⁸tn Grk “It happened that when.” 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.

[21:5] ²⁹tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5] ³⁰tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5] ³¹tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5] ³²sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6] ³³tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6] ³⁴sn These words are part of v. 5 in the standard critical Greek text.

[21:6] ³⁵tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6] ³⁶tn Grk “to their own”; the word “homes” is implied.

[21:7] ³⁷sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7] ³⁸sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8] ³⁹tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8] ⁴⁰sn 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 another 40 mi (65 km).

[21:8] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8] ⁴¹tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8] ⁴²sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9] ⁴³tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9] ⁴⁴sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10] ⁴⁵tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10] ⁴⁶sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11] ⁴⁷tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ⁴⁸tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ⁴⁹sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11] ⁵⁰tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11] ⁵¹tn The words “with it” are not in the Greek text, but are implied.

[21:11] ⁵²tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11] sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12] ⁵³tn Or “the people there.”

[21:13] ⁵⁴tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13] ⁵⁵tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14] ⁵⁶tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14] ⁵⁷tn Grk “we became silent, saying.”

[21:14] ⁵⁸sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15] ⁵⁹tn Or “we made preparations.”

[21:15] ⁶⁰tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15] sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:16] ⁶¹sn 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.

[21:16] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16] ⁶²tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16] ⁶³tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17] ⁶⁴tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18] ⁶⁵tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:18] sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

[21:19] ⁶⁶tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19] ⁶⁷tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19] ⁶⁸tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19] ⁶⁹sn Note how Paul credited God with the success of his ministry.

[21:20] ⁷⁰tn Or “glorified.”

[21:20] ⁷¹tn Grk “how many thousands there are among the Jews.”

[21:20] sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20] ⁷²tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20] ⁷³sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21] ⁷⁴tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21] ⁷⁵tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21] sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21] ⁷⁶sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21] ⁷⁷tn Grk “or walk.”

[21:22] ⁷⁸tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23] ⁷⁹tn Grk “do this that.”

[21:23] ⁸⁰tn Grk “There are four men here.”

[21:23] ⁸¹tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23] ⁸²tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24] ⁸³sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24] ⁸⁴tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24] ⁸⁵tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24] sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24] ⁸⁶tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24] ⁸⁷tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24] ⁸⁸tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24] ⁸⁹sn The law refers to the law of Moses.

[21:25] ⁹⁰tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25] sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25] ⁹¹tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25] ⁹²tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25] ⁹³sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26] ⁹⁴tn 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] ⁹⁵tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26] ⁹⁶tn 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] ⁹⁷sn The days of purification refers to the days of ritual cleansing.

[21:26] ⁹⁸tn 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] ⁹⁹tn Grk “for each one.”

[21:27] ¹⁰⁰tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27] ¹⁰¹tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

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

[21:27] ¹⁰²tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27] ¹⁰³tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27] ¹⁰⁴tn Grk “and laid hands on.”

[21:28] ¹⁰⁵tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28] ¹⁰⁶sn The law refers to the law of Moses.

[21:28] ¹⁰⁷tn Grk “this place.”

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

[21:28] ¹⁰⁸tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28] ¹⁰⁹tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28] ¹¹⁰tn Or “and has defiled this holy place.”

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

[21:29] ¹¹¹tn Grk “whom.”

[21:29] ¹¹²tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

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

[21:30] ¹¹³tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30] ¹¹⁴tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30] ¹¹⁵tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30] ¹¹⁶tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31] ¹¹⁷tn Grk “seeking.”

[21:31] ¹¹⁸tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31] ¹¹⁹tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31] ¹²⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31] ¹²¹sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31] ¹²²tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32] ¹²³tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32] ¹²⁴tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32] ¹²⁵sn See the note on the word centurion in 10:1.

[21:32] ¹²⁶tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32] ¹²⁷tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32] ¹²⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32] ¹²⁹sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33] ¹³⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33] ¹³¹tn Grk “seized.”

[21:33] ¹³²tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33] ¹³³tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33] ¹³⁴tn Grk “and what it is”; this has been simplified to “what.”

[21:34] ¹³⁵tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34] ¹³⁶tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34] ¹³⁷tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34] ¹³⁸tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34] ¹³⁹tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34] ¹⁴⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34] ¹⁴¹tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35] ¹⁴²tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35] ¹⁴³sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35] ¹⁴⁴tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36] ¹⁴⁵tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36] ¹⁴⁶tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[21:37] ¹⁴⁷tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37] ¹⁴⁸tn Grk “says” (a historical present).

[21:37] ¹⁴⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37] ¹⁵⁰tn Grk “Is it permitted for me to say” (an idiom).

[21:37] ¹⁵¹tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37] ¹⁵²tn Grk “said.”

[21:37] ¹⁵³sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38] ¹⁵⁴tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38] ¹⁵⁵tn Grk “of the Sicarii.”

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

[21:38] ¹⁵⁶tn Or “desert.”

[21:38] ¹⁵⁷tn Grk “before these days.”

[21:39] ¹⁵⁸tn Grk “said.”

[21:39] ¹⁵⁹tn Grk “a Jewish man.”

[21:39] ¹⁶⁰tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39] ¹⁶¹tn Grk “I beg you.”

[21:40] ¹⁶²tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40] ¹⁶³tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁶⁴tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁶⁵tn Or “motioned.”

[21:40] ¹⁶⁶tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40] ¹⁶⁷tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40] ¹⁶⁸tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:1] ¹⁶⁹sn 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] ¹⁷⁰tn 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] ¹⁷¹tn ἀκούσαντες (akousante") has been taken temporally.

[22:2] ¹⁷²tn 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] ¹⁷³tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2] ¹⁷⁴tn 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] ¹⁷⁵tn 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] ¹⁷⁶tn 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] ¹⁷⁷tn Grk “a Jewish man.”

[22:3] ¹⁷⁸tn 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] ¹⁷⁹tn 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] ¹⁸⁰tn Grk “strictly at the feet of” (an idiom).

[22:3] ¹⁸¹tn 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] ¹⁸²tn Or “our forefathers.”

[22:3] ¹⁸³tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3] ¹⁸⁴tn 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] ¹⁸⁵tn 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] ¹⁸⁶sn 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] ¹⁸⁷tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4] ¹⁸⁸tn Grk “binding.” See Acts 8:3.

[22:4] ¹⁸⁹tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5] ¹⁹⁰tn 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] ¹⁹¹tn 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] ¹⁹²tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5] ¹⁹³tn 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] ¹⁹⁴tn 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] ¹⁹⁵tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5] ¹⁹⁶tn 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] ¹⁹⁷tn 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] ¹⁹⁸tn 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] ¹⁹⁹tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6] ²⁰⁰tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6] ²⁰¹tn Or “shone.”

[22:7] ²⁰²tn 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] ²⁰³tn 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] ²⁰⁴tn Grk “So I said.”

[22:10] ²⁰⁵tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10] ²⁰⁶tn Grk “about all things.”

[22:10] ²⁰⁷tn 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] ²⁰⁸tn 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] ²⁰⁹tn Or “brightness”; Grk “glory.”

[22:11] ²¹⁰tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12] ²¹¹tn Grk “a certain Ananias.”

[22:12] ²¹²sn The law refers to the law of Moses.

[22:12] ²¹³tn 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] ²¹⁴tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13] ²¹⁵tn 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] ²¹⁶tn 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] ²¹⁷tn 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] ²¹⁸tn Grk “I looked up to him.”

[22:14] ²¹⁹tn 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] ²²⁰tn 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] ²²¹tn 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] ²²²sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14] ²²³tn 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] ²²⁴tn 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] ²²⁵tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16] ²²⁶tn 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] ²²⁷tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16] ²²⁸sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16] ²²⁹sn 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] ²³⁰tn 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] ²³¹tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18] ²³²tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19] ²³³tn 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] ²³⁴tn 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] ²³⁵sn 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] ²³⁶sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20] ²³⁷tn 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] ²³⁸tn 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] ²³⁹tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21] ²⁴⁰tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22] ²⁴¹tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22] ²⁴²tn Grk “until this word.”

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

[22:22] ²⁴³tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22] ²⁴⁴tn Grk “and said.”

[22:22] ²⁴⁵tn Grk “this one.”

[22:22] ²⁴⁶tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23] ²⁴⁷tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23] ²⁴⁸tn Or “outer garments.”

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

[22:23] ²⁴⁹sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:24] ²⁵⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24] ²⁵¹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

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

[22:24] ²⁵³tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24] ²⁵⁴tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ²⁵⁵sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24] ²⁵⁶tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24] ²⁵⁷tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25] ²⁵⁸tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25] ²⁵⁹sn See the note on the word centurion in 10:1.

[22:25] ²⁶⁰tn The word “citizen” is supplied here for emphasis and clarity.

[22:25] ²⁶¹tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

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

[22:26] ²⁶²sn See the note on the word centurion in 10:1.

[22:26] ²⁶³tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26] ²⁶⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26] ²⁶⁵tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26] ²⁶⁶tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26] ²⁶⁷tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²⁶⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27] ²⁶⁹tn Grk “and said to.”

[22:27] ²⁷⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27] ²⁷¹tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²⁷²tn Grk “He said.”

[22:28] ²⁷³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28] ²⁷⁴sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28] ²⁷⁵tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28] ²⁷⁶tn The word “citizen” is supplied here for emphasis and clarity.

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

[22:28] ²⁷⁷tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29] ²⁷⁸tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29] ²⁷⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29] ²⁸⁰tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29] ²⁸¹tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29] ²⁸²tn The word “citizen” is supplied here for emphasis and clarity.

[22:29] ²⁸³sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[22:30] ²⁸⁴tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30] ²⁸⁵tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30] ²⁸⁶tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30] ²⁸⁷tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30] ²⁸⁸tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:1] ²⁸⁹tn 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] ²⁹⁰tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1] ²⁹¹tn 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] ²⁹²tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2] ²⁹³tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2] ²⁹⁴tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2] ²⁹⁵tn 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] ²⁹⁶sn 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] ²⁹⁷tn 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] ²⁹⁸tn The law refers to the law of Moses.

[23:3] ²⁹⁹tn 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] ³⁰⁰tn The word “him” is not in the Greek text but is implied.

[23:4] ³⁰¹tn 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] ³⁰²tn Grk “said.”

[23:5] ³⁰³tn Or “know.”

[23:5] ³⁰⁴sn 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] ³⁰⁵tn 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] ³⁰⁶sn See the note on Sadducees in 4:1.

[23:6] ³⁰⁷sn See the note on Pharisee in 5:34.

[23:6] ³⁰⁸tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6] ³⁰⁹tn 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] ³¹⁰tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7] ³¹¹tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7] ³¹²tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8] ³¹³tn 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] ³¹⁴tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9] ³¹⁵tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9] ³¹⁶tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9] ³¹⁷tn 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] ³¹⁸sn “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] ³¹⁹tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10] ³²⁰tn 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] ³²¹tn 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] ³²²tn 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] ³²³tn Or “to go down, grab him out of their midst.”

[23:10] ³²⁴tn 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] ³²⁵sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11] ³²⁶tn 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] ³²⁷tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11] ³²⁸tn Or “Do not be afraid.”

[23:11] ³²⁹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11] ³³⁰sn 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] ³³¹tn Grk “when it was day.”

[23:12] ³³²tn 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] ³³³tn 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] ³³⁴tn 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] ³³⁵tn 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] ³³⁶tn 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] ³³⁷tn 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] ³³⁸tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14] ³³⁹sn 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] ³⁴⁰tn 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] ³⁴¹tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15] ³⁴²tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15] ³⁴³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15] ³⁴⁴tn 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] ³⁴⁵tn Grk “determine the things about him.”

[23:15] ³⁴⁶tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15] ³⁴⁷sn “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] ³⁴⁸tn The words “this place” are not in the Greek text, but are implied.

[23:16] ³⁴⁹tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16] ³⁵⁰tn 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] ³⁵¹tn 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] ³⁵²tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17] ³⁵³sn See the note on the word centurion in 10:1.

[23:17] ³⁵⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ³⁵⁵tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18] ³⁵⁶tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ³⁵⁷tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19] ³⁵⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19] ³⁵⁹tn 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] ³⁶⁰tn Grk “He said.”

[23:20] ³⁶¹tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21] ³⁶²tn 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] ³⁶³tn 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] ³⁶⁴tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21] ³⁶⁵tn 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] ³⁶⁶tn 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] ³⁶⁷tn 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] ³⁶⁸tn 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] ³⁶⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22] ³⁷⁰tn 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] ³⁷¹tn 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] ³⁷²tn 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] ³⁷³tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23] ³⁷⁴sn See the note on the word centurion in 10:1.

[23:23] ³⁷⁵sn 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] ³⁷⁶tn Or “cavalrymen.”

[23:23] ³⁷⁷tn 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] ³⁷⁸tn Grk “from.”

[23:23] ³⁷⁹tn Grk “from the third hour of the night.”

[23:24] ³⁸⁰tn 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] ³⁸¹sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24] ³⁸²tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25] ³⁸³tn 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] ³⁸⁴tn 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] ³⁸⁵tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26] ³⁸⁶sn Governor Felix. See the note on Felix in v. 24.

[23:27] ³⁸⁷tn 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] ³⁸⁸tn 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] ³⁸⁹tn Or “approached.”

[23:27] ³⁹⁰tn 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] ³⁹¹tn In Greek this is a present tense retained in indirect discourse.

[23:27] ³⁹²tn 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] ³⁹³tn Or “determine.”

[23:28] ³⁹⁴tn 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] ³⁹⁵tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29] ³⁹⁶tn 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] ³⁹⁷tn 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] ³⁹⁸tn 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] ³⁹⁹tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30] ⁴⁰⁰tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30] ⁴⁰¹tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[23:31] ⁴⁰²tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31] ⁴⁰³tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31] ⁴⁰⁴sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[23:32] ⁴⁰⁵tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32] ⁴⁰⁶tn Or “cavalrymen.”

[23:32] ⁴⁰⁷tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:33] ⁴⁰⁸tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33] ⁴⁰⁹sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

[23:33] ⁴¹⁰tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34] ⁴¹¹tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34] ⁴¹²tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34] ⁴¹³tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34] ⁴¹⁴tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34] ⁴¹⁵sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34] ⁴¹⁶tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34] ⁴¹⁷sn Cilicia was a province in northeastern Asia Minor.

[23:35] ⁴¹⁸tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35] ⁴¹⁹tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35] ⁴²⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35] ⁴²¹sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

Kisah Para Rasul 11:2

Kisah Para Rasul 11:1

Kisah Para Rasul 21:1--23:35

Alkitab SABDA