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Kisah Para Rasul 13:22

Konteks
13:22 After removing him, God¹ raised up² David their king. He testified about him:³ ‘I have found David⁴ the son of Jesse to be a man after my heart,⁵ who will accomplish everything I want him to do.’⁶

Kisah Para Rasul 13:1

Konteks

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch:⁷ Barnabas, Simeon called Niger,⁸ Lucius the Cyrenian,⁹ Manaen (a close friend of Herod¹⁰ the tetrarch¹¹ from childhood¹²) and Saul.

Kisah Para Rasul 11:2

Konteks
11:2 So when Peter went up to Jerusalem,¹³ the circumcised believers¹⁴ took issue with¹⁵ him,

Kisah Para Rasul 13:2-4

Konteks
13:2 While they were serving¹⁶ the Lord and fasting, the Holy Spirit said, “Set apart¹⁷ for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted¹⁸ and¹⁹ prayed and placed their hands²⁰ on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul,²¹ sent out by the Holy Spirit, went down to Seleucia,²² and from there they sailed to Cyprus.²³

Kisah Para Rasul 15:12-16

Konteks

15:12 The whole group kept quiet²⁴ and listened to Barnabas and Paul while they explained all the miraculous signs²⁵ and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking,²⁶ James replied,²⁷ “Brothers, listen to me. 15:14 Simeon²⁸ has explained²⁹ how God first concerned himself³⁰ to select³¹ from among the Gentiles³² a people for his name. 15:15 The³³ words of the prophets agree³⁴ with this, as it is written,

15:16 ‘After this³⁵ I³⁶ will return,

and I will rebuild the fallen tent³⁷ of David;

I will rebuild its ruins and restore³⁸ it,

Kisah Para Rasul 15:25-29

Konteks
15:25 we have unanimously³⁹ decided⁴⁰ to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who⁴¹ have risked their lives⁴² for the name of our Lord Jesus Christ.⁴³ 15:27 Therefore we are sending⁴⁴ Judas and Silas⁴⁵ who will tell you these things themselves in person.⁴⁶ 15:28 For it seemed best to the Holy Spirit and to us⁴⁷ not to place any greater burden on you than these necessary rules:⁴⁸ 15:29 that you abstain from meat that has been sacrificed to idols⁴⁹ and from blood and from what has been strangled⁵⁰ and from sexual immorality.⁵¹ If you keep yourselves from doing these things,⁵² you will do well. Farewell.⁵³

Kisah Para Rasul 18:14

Konteks
18:14 But just as Paul was about to speak,⁵⁴ Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy,⁵⁵ I would have been justified in accepting the complaint⁵⁶ of you Jews,⁵⁷

Kisah Para Rasul 22:1-30

Konteks

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense⁵⁸ that I now⁵⁹ make to you.” 22:2 (When they heard⁶⁰ that he was addressing⁶¹ them in Aramaic,⁶² they became even⁶³ quieter.)⁶⁴ Then⁶⁵ Paul said, 22:3 “I am a Jew,⁶⁶ born in Tarsus in Cilicia, but brought up⁶⁷ in this city, educated with strictness⁶⁸ under⁶⁹ Gamaliel⁷⁰ according to the law of our ancestors,⁷¹ and was⁷² zealous⁷³ for God just as all of you are today. 22:4 I⁷⁴ persecuted this Way⁷⁵ even to the point of death,⁷⁶ tying up⁷⁷ both men and women and putting⁷⁸ them in prison, 22:5 as both the high priest and the whole council of elders⁷⁹ can testify about me. From them⁸⁰ I also received⁸¹ letters to the brothers in Damascus, and I was on my way⁸² to make arrests there and bring⁸³ the prisoners⁸⁴ to Jerusalem⁸⁵ to be punished. 22:6 As⁸⁶ I was en route and near Damascus,⁸⁷ about noon a very bright⁸⁸ light from heaven⁸⁹ suddenly flashed⁹⁰ around me. 22:7 Then I⁹¹ 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 understand⁹² the voice of the one who was speaking to me. 22:10 So I asked,⁹³ ‘What should I do, Lord?’ The Lord said to me, ‘Get up⁹⁴ and go to Damascus; there you will be told about everything⁹⁵ that you have been designated⁹⁶ to do.’ 22:11 Since I could not see because of⁹⁷ the brilliance⁹⁸ of that light, I came to Damascus led by the hand of⁹⁹ those who were with me. 22:12 A man named Ananias,¹⁰⁰ a devout man according to the law,¹⁰¹ well spoken of by all the Jews who live there,¹⁰² 22:13 came¹⁰³ to me and stood beside me¹⁰⁴ and said to me, ‘Brother Saul, regain your sight!’¹⁰⁵ And at that very moment¹⁰⁶ I looked up and saw him.¹⁰⁷ 22:14 Then he said, ‘The God of our ancestors¹⁰⁸ has already chosen¹⁰⁹ you to know his will, to see¹¹⁰ the Righteous One,¹¹¹ and to hear a command¹¹² from his mouth, 22:15 because you will be his witness¹¹³ to all people¹¹⁴ of what you have seen and heard. 22:16 And now what are you waiting for?¹¹⁵ Get up,¹¹⁶ be baptized, and have your sins washed away,¹¹⁷ calling on his name.’¹¹⁸ 22:17 When¹¹⁹ I returned to Jerusalem and was praying in the temple, I fell into a trance¹²⁰ 22:18 and saw the Lord¹²¹ saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied,¹²² ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues¹²³ who believed in you. 22:20 And when the blood of your witness¹²⁴ Stephen was shed,¹²⁵ I myself was standing nearby, approving,¹²⁶ and guarding the cloaks¹²⁷ of those who were killing him.’¹²⁸ 22:21 Then¹²⁹ he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd¹³⁰ was listening to him until he said this.¹³¹ Then¹³² they raised their voices and shouted,¹³³ “Away with this man¹³⁴ from the earth! For he should not be allowed to live!”¹³⁵ 22:23 While they were screaming¹³⁶ and throwing off their cloaks¹³⁷ and tossing dust¹³⁸ in the air, 22:24 the commanding officer¹³⁹ ordered Paul¹⁴⁰ to be brought back into the barracks.¹⁴¹ He told them¹⁴² to interrogate Paul¹⁴³ by beating him with a lash¹⁴⁴ so that he could find out the reason the crowd¹⁴⁵ was shouting at Paul¹⁴⁶ in this way. 22:25 When they had stretched him out for the lash,¹⁴⁷ Paul said to the centurion¹⁴⁸ standing nearby, “Is it legal for you to lash a man who is a Roman citizen¹⁴⁹ without a proper trial?”¹⁵⁰ 22:26 When the centurion¹⁵¹ heard this,¹⁵² he went to the commanding officer¹⁵³ and reported it,¹⁵⁴ saying, “What are you about to do?¹⁵⁵ For this man is a Roman citizen.”¹⁵⁶ 22:27 So the commanding officer¹⁵⁷ came and asked¹⁵⁸ Paul,¹⁵⁹ “Tell me, are you a Roman citizen?”¹⁶⁰ He replied,¹⁶¹ “Yes.” 22:28 The commanding officer¹⁶² answered, “I acquired this citizenship with a large sum of money.”¹⁶³ “But I was even¹⁶⁴ born a citizen,”¹⁶⁵ Paul replied.¹⁶⁶ 22:29 Then those who were about to interrogate him stayed away¹⁶⁷ from him, and the commanding officer¹⁶⁸ was frightened when he realized that Paul¹⁶⁹ was¹⁷⁰ a Roman citizen¹⁷¹ and that he had had him tied up.¹⁷²

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer¹⁷³ wanted to know the true reason¹⁷⁴ Paul¹⁷⁵ was being accused by the Jews, he released him and ordered the chief priests and the whole council¹⁷⁶ to assemble. He then brought¹⁷⁷ Paul down and had him stand before them.

Kisah Para Rasul 22:1-30

Konteks

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense¹⁷⁸ that I now¹⁷⁹ make to you.” 22:2 (When they heard¹⁸⁰ that he was addressing¹⁸¹ them in Aramaic,¹⁸² they became even¹⁸³ quieter.)¹⁸⁴ Then¹⁸⁵ Paul said, 22:3 “I am a Jew,¹⁸⁶ born in Tarsus in Cilicia, but brought up¹⁸⁷ in this city, educated with strictness¹⁸⁸ under¹⁸⁹ Gamaliel¹⁹⁰ according to the law of our ancestors,¹⁹¹ and was¹⁹² zealous¹⁹³ for God just as all of you are today. 22:4 I¹⁹⁴ persecuted this Way¹⁹⁵ even to the point of death,¹⁹⁶ tying up¹⁹⁷ both men and women and putting¹⁹⁸ them in prison, 22:5 as both the high priest and the whole council of elders¹⁹⁹ can testify about me. From them²⁰⁰ I also received²⁰¹ letters to the brothers in Damascus, and I was on my way²⁰² to make arrests there and bring²⁰³ the prisoners²⁰⁴ to Jerusalem²⁰⁵ to be punished. 22:6 As²⁰⁶ I was en route and near Damascus,²⁰⁷ about noon a very bright²⁰⁸ light from heaven²⁰⁹ suddenly flashed²¹⁰ around me. 22:7 Then I²¹¹ 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 understand²¹² the voice of the one who was speaking to me. 22:10 So I asked,²¹³ ‘What should I do, Lord?’ The Lord said to me, ‘Get up²¹⁴ and go to Damascus; there you will be told about everything²¹⁵ that you have been designated²¹⁶ to do.’ 22:11 Since I could not see because of²¹⁷ the brilliance²¹⁸ of that light, I came to Damascus led by the hand of²¹⁹ those who were with me. 22:12 A man named Ananias,²²⁰ a devout man according to the law,²²¹ well spoken of by all the Jews who live there,²²² 22:13 came²²³ to me and stood beside me²²⁴ and said to me, ‘Brother Saul, regain your sight!’²²⁵ And at that very moment²²⁶ I looked up and saw him.²²⁷ 22:14 Then he said, ‘The God of our ancestors²²⁸ has already chosen²²⁹ you to know his will, to see²³⁰ the Righteous One,²³¹ and to hear a command²³² from his mouth, 22:15 because you will be his witness²³³ to all people²³⁴ of what you have seen and heard. 22:16 And now what are you waiting for?²³⁵ Get up,²³⁶ be baptized, and have your sins washed away,²³⁷ calling on his name.’²³⁸ 22:17 When²³⁹ I returned to Jerusalem and was praying in the temple, I fell into a trance²⁴⁰ 22:18 and saw the Lord²⁴¹ saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied,²⁴² ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues²⁴³ who believed in you. 22:20 And when the blood of your witness²⁴⁴ Stephen was shed,²⁴⁵ I myself was standing nearby, approving,²⁴⁶ and guarding the cloaks²⁴⁷ of those who were killing him.’²⁴⁸ 22:21 Then²⁴⁹ he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd²⁵⁰ was listening to him until he said this.²⁵¹ Then²⁵² they raised their voices and shouted,²⁵³ “Away with this man²⁵⁴ from the earth! For he should not be allowed to live!”²⁵⁵ 22:23 While they were screaming²⁵⁶ and throwing off their cloaks²⁵⁷ and tossing dust²⁵⁸ in the air, 22:24 the commanding officer²⁵⁹ ordered Paul²⁶⁰ to be brought back into the barracks.²⁶¹ He told them²⁶² to interrogate Paul²⁶³ by beating him with a lash²⁶⁴ so that he could find out the reason the crowd²⁶⁵ was shouting at Paul²⁶⁶ in this way. 22:25 When they had stretched him out for the lash,²⁶⁷ Paul said to the centurion²⁶⁸ standing nearby, “Is it legal for you to lash a man who is a Roman citizen²⁶⁹ without a proper trial?”²⁷⁰ 22:26 When the centurion²⁷¹ heard this,²⁷² he went to the commanding officer²⁷³ and reported it,²⁷⁴ saying, “What are you about to do?²⁷⁵ For this man is a Roman citizen.”²⁷⁶ 22:27 So the commanding officer²⁷⁷ came and asked²⁷⁸ Paul,²⁷⁹ “Tell me, are you a Roman citizen?”²⁸⁰ He replied,²⁸¹ “Yes.” 22:28 The commanding officer²⁸² answered, “I acquired this citizenship with a large sum of money.”²⁸³ “But I was even²⁸⁴ born a citizen,”²⁸⁵ Paul replied.²⁸⁶ 22:29 Then those who were about to interrogate him stayed away²⁸⁷ from him, and the commanding officer²⁸⁸ was frightened when he realized that Paul²⁸⁹ was²⁹⁰ a Roman citizen²⁹¹ and that he had had him tied up.²⁹²

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer²⁹³ wanted to know the true reason²⁹⁴ Paul²⁹⁵ was being accused by the Jews, he released him and ordered the chief priests and the whole council²⁹⁶ to assemble. He then brought²⁹⁷ Paul down and had him stand before them.

Mazmur 78:71-72

Konteks

78:71 He took him away from following the mother sheep,²⁹⁸

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation.²⁹⁹

78:72 David³⁰⁰ cared for them with pure motives;³⁰¹

he led them with skill.³⁰²

[13:22] ¹tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22] ²sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22] ³tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22] ⁴sn A quotation from Ps 89:20.

[13:22] ⁵sn A quotation from 1 Sam 13:14.

[13:22] ⁶tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:1] ⁷sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1] ⁸sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1] ⁹sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1] ¹⁰sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1] ¹¹tn Or “the governor.”

[13:1] sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1] ¹²tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[11:2] ¹³map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2] ¹⁴tn 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] ¹⁵tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[13:2] ¹⁶tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2] ¹⁷tn Or “Appoint.”

[13:3] ¹⁸tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3] ¹⁹tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3] ²⁰sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4] ²¹tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4] ²²sn Seleucia was the port city of Antioch in Syria.

[13:4] ²³sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[15:12] ²⁴tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12] ²⁵tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13] ²⁶tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13] ²⁷tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14] ²⁸sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14] ²⁹tn Or “reported,” “described.”

[15:14] ³⁰tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14] ³¹tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14] ³²sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15] ³³tn Grk “And the.” 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.

[15:15] ³⁴sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16] ³⁵tn Grk “After these things.”

[15:16] ³⁶sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16] ³⁷tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16] ³⁸tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:25] ³⁹tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25] ⁴⁰tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26] ⁴¹tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26] ⁴²tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26] ⁴³tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27] ⁴⁴tn This verb has been translated as an epistolary aorist.

[15:27] ⁴⁵sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27] ⁴⁶tn Grk “by means of word” (an idiom for a verbal report).

[15:28] ⁴⁷tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28] ⁴⁸tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29] ⁴⁹tn 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.

[15:29] ⁵⁰tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29] sn 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 from blood).

[15:29] ⁵¹tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29] ⁵²tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29] ⁵³tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[18:14] ⁵⁴tn Grk “about to open his mouth” (an idiom).

[18:14] ⁵⁵tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14] ⁵⁶tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14] ⁵⁷tn Grk “accepting your complaint, O Jews.”

[22:1] ⁵⁸sn 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] ⁵⁹tn 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] ⁶⁰tn ἀκούσαντες (akousante") has been taken temporally.

[22:2] ⁶¹tn 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] ⁶²tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2] ⁶³tn 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] ⁶⁴tn 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] ⁶⁵tn 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] ⁶⁶tn Grk “a Jewish man.”

[22:3] ⁶⁷tn 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] ⁶⁸tn 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] ⁶⁹tn Grk “strictly at the feet of” (an idiom).

[22:3] ⁷⁰tn 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] ⁷¹tn Or “our forefathers.”

[22:3] ⁷²tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3] ⁷³tn 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] ⁷⁴tn 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] ⁷⁵sn 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] ⁷⁶tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4] ⁷⁷tn Grk “binding.” See Acts 8:3.

[22:4] ⁷⁸tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5] ⁷⁹tn 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] ⁸⁰tn 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] ⁸¹tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5] ⁸²tn 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] ⁸³tn 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] ⁸⁴tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5] ⁸⁵tn 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] ⁸⁶tn 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] ⁸⁷tn 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] ⁸⁸tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6] ⁸⁹tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6] ⁹⁰tn Or “shone.”

[22:7] ⁹¹tn 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] ⁹²tn 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] ⁹³tn Grk “So I said.”

[22:10] ⁹⁴tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10] ⁹⁵tn Grk “about all things.”

[22:10] ⁹⁶tn 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] ⁹⁷tn 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] ⁹⁸tn Or “brightness”; Grk “glory.”

[22:11] ⁹⁹tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12] ¹⁰⁰tn Grk “a certain Ananias.”

[22:12] ¹⁰¹sn The law refers to the law of Moses.

[22:12] ¹⁰²tn 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] ¹⁰³tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13] ¹⁰⁴tn 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] ¹⁰⁵tn 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] ¹⁰⁶tn 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] ¹⁰⁷tn Grk “I looked up to him.”

[22:14] ¹⁰⁸tn 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] ¹⁰⁹tn 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] ¹¹⁰tn 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] ¹¹¹sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14] ¹¹²tn 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] ¹¹³tn 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] ¹¹⁴tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16] ¹¹⁵tn 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] ¹¹⁶tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16] ¹¹⁷sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16] ¹¹⁸sn 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] ¹¹⁹tn 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] ¹²⁰tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18] ¹²¹tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19] ¹²²tn 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] ¹²³tn 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] ¹²⁴sn 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] ¹²⁵sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20] ¹²⁶tn 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] ¹²⁷tn 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] ¹²⁸tn 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] ¹²⁹tn 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] ¹³⁰tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22] ¹³¹tn 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] ¹³²tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22] ¹³³tn Grk “and said.”

[22:22] ¹³⁴tn Grk “this one.”

[22:22] ¹³⁵tn 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] ¹³⁶tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23] ¹³⁷tn 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] ¹³⁸sn 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] ¹³⁹tn 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] ¹⁴⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] 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.”

[22:24] ¹⁴²tn 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] ¹⁴³tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹⁴⁴sn 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] ¹⁴⁵tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24] ¹⁴⁶tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25] ¹⁴⁷tn 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] ¹⁴⁸sn See the note on the word centurion in 10:1.

[22:25] ¹⁴⁹tn The word “citizen” is supplied here for emphasis and clarity.

[22:25] ¹⁵⁰tn 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] ¹⁵¹sn See the note on the word centurion in 10:1.

[22:26] ¹⁵²tn 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] ¹⁵³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26] ¹⁵⁴tn 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] ¹⁵⁵tn 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] ¹⁵⁶tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ¹⁵⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27] ¹⁵⁸tn Grk “and said to.”

[22:27] ¹⁵⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27] ¹⁶⁰tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ¹⁶¹tn Grk “He said.”

[22:28] ¹⁶²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28] ¹⁶³sn 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] ¹⁶⁴tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28] ¹⁶⁵tn 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] ¹⁶⁶tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29] ¹⁶⁷tn 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] ¹⁶⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29] ¹⁶⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29] ¹⁷⁰tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29] ¹⁷¹tn The word “citizen” is supplied here for emphasis and clarity.

[22:29] ¹⁷²sn 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] ¹⁷³tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30] ¹⁷⁴tn 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] ¹⁷⁵tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30] ¹⁷⁶tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30] ¹⁷⁷tn 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.

[22:1] ¹⁷⁸sn 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] ¹⁷⁹tn 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] ¹⁸⁰tn ἀκούσαντες (akousante") has been taken temporally.

[22:2] ¹⁸¹tn 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] ¹⁸²tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2] ¹⁸³tn 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] ¹⁸⁴tn 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] ¹⁸⁵tn 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] ¹⁸⁶tn Grk “a Jewish man.”

[22:3] ¹⁸⁷tn 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] ¹⁸⁸tn 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] ¹⁸⁹tn Grk “strictly at the feet of” (an idiom).

[22:3] ¹⁹⁰tn 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] ¹⁹¹tn Or “our forefathers.”

[22:3] ¹⁹²tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3] ¹⁹³tn 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] ¹⁹⁴tn 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] ¹⁹⁵sn 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] ¹⁹⁶tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4] ¹⁹⁷tn Grk “binding.” See Acts 8:3.

[22:4] ¹⁹⁸tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5] ¹⁹⁹tn 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] ²⁰⁰tn 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] ²⁰¹tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5] ²⁰²tn 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] ²⁰³tn 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] ²⁰⁴tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5] ²⁰⁵tn 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] ²⁰⁶tn 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] ²⁰⁷tn 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] ²⁰⁸tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6] ²⁰⁹tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6] ²¹⁰tn Or “shone.”

[22:7] ²¹¹tn 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] ²¹²tn 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] ²¹³tn Grk “So I said.”

[22:10] ²¹⁴tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10] ²¹⁵tn Grk “about all things.”

[22:10] ²¹⁶tn 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] ²¹⁷tn 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] ²¹⁸tn Or “brightness”; Grk “glory.”

[22:11] ²¹⁹tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12] ²²⁰tn Grk “a certain Ananias.”

[22:12] ²²¹sn The law refers to the law of Moses.

[22:12] ²²²tn 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] ²²³tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13] ²²⁴tn 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] ²²⁵tn 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] ²²⁶tn 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] ²²⁷tn Grk “I looked up to him.”

[22:14] ²²⁸tn 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] ²²⁹tn 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] ²³⁰tn 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] ²³¹sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14] ²³²tn 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] ²³³tn 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] ²³⁴tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16] ²³⁵tn 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] ²³⁶tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16] ²³⁷sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16] ²³⁸sn 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] ²³⁹tn 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] ²⁴⁰tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18] ²⁴¹tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19] ²⁴²tn 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] ²⁴³tn 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] ²⁴⁴sn 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] ²⁴⁵sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20] ²⁴⁶tn 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] ²⁴⁷tn 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] ²⁴⁸tn 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] ²⁴⁹tn 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] ²⁵⁰tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22] ²⁵¹tn 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] ²⁵²tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22] ²⁵³tn Grk “and said.”

[22:22] ²⁵⁴tn Grk “this one.”

[22:22] ²⁵⁵tn 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] ²⁵⁶tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23] ²⁵⁷tn 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] ²⁵⁸sn 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] ²⁵⁹tn 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] ²⁶⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ²⁶¹tn 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] ²⁶²tn 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] ²⁶³tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ²⁶⁴sn 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] ²⁶⁵tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24] ²⁶⁶tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25] ²⁶⁷tn 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] ²⁶⁸sn See the note on the word centurion in 10:1.

[22:25] ²⁶⁹tn The word “citizen” is supplied here for emphasis and clarity.

[22:25] ²⁷⁰tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26] ²⁷¹sn See the note on the word centurion in 10:1.

[22:26] ²⁷²tn 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] ²⁷³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26] ²⁷⁴tn 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] ²⁷⁵tn 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] ²⁷⁶tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²⁷⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27] ²⁷⁸tn Grk “and said to.”

[22:27] ²⁷⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27] ²⁸⁰tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²⁸¹tn Grk “He said.”

[22:28] ²⁸²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28] ²⁸³sn 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] ²⁸⁴tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28] ²⁸⁵tn 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] ²⁸⁶tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29] ²⁸⁷tn 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] ²⁸⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29] ²⁸⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29] ²⁹⁰tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29] ²⁹¹tn The word “citizen” is supplied here for emphasis and clarity.

[22:29] ²⁹²sn 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] ²⁹³tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30] ²⁹⁴tn 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] ²⁹⁵tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30] ²⁹⁶tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30] ²⁹⁷tn 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.

[78:71] ²⁹⁸tn Heb “from after the ewes he brought him.”

[78:71] ²⁹⁹tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

[78:72] ³⁰⁰tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72] ³⁰¹tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72] ³⁰²tn Heb “and with the understanding of his hands he led them.”

Kisah Para Rasul 13:22

Kisah Para Rasul 13:1

Kisah Para Rasul 11:2

Kisah Para Rasul 13:2-4

Kisah Para Rasul 15:12-16

Kisah Para Rasul 15:25-29

Kisah Para Rasul 18:14

Kisah Para Rasul 22:1-30

Kisah Para Rasul 22:1-30

Mazmur 78:71-72

Alkitab SABDA