Kisah Para Rasul 21:17--26:32

21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ¹  21:18 The next day Paul went in with us to see James, and all the elders were there. ²  21:19 When Paul ³  had greeted them, he began to explain ⁴  in detail ⁵  what God ⁶  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ⁷  God. Then they said to him, “You see, brother, how many thousands of Jews ⁸  there are who have believed, and they are all ardent observers ⁹  of the law. ¹⁰  21:21 They have been informed about you – that you teach all the Jews now living ¹¹  among the Gentiles to abandon ¹²  Moses, telling them not to circumcise their children ¹³  or live ¹⁴  according to our customs. 21:22 What then should we do? They will no doubt ¹⁵  hear that you have come. 21:23 So do what ¹⁶  we tell you: We have four men ¹⁷  who have taken ¹⁸  a vow; ¹⁹  21:24 take them and purify ²⁰  yourself along with them and pay their expenses, ²¹  so that they may have their heads shaved. ²²  Then ²³  everyone will know there is nothing in what they have been told ²⁴  about you, but that you yourself live in conformity with ²⁵  the law. ²⁶  21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ²⁷  that they should avoid ²⁸  meat that has been sacrificed to idols ²⁹  and blood and what has been strangled ³⁰  and sexual immorality.” 21:26 Then Paul took the men the next day, ³¹  and after he had purified himself ³²  along with them, he went to the temple and gave notice ³³  of the completion of the days of purification, ³⁴  when ³⁵  the sacrifice would be offered for each ³⁶  of them. 21:27 When the seven days were almost over, ³⁷  the Jews from the province of Asia ³⁸  who had seen him in the temple area ³⁹  stirred up the whole crowd ⁴⁰  and seized ⁴¹  him, 21:28 shouting, “Men of Israel, ⁴²  help! This is the man who teaches everyone everywhere against our people, our law, ⁴³  and this sanctuary! ⁴⁴  Furthermore ⁴⁵  he has brought Greeks into the inner courts of the temple ⁴⁶  and made this holy place ritually unclean!” ⁴⁷  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁴⁸  they assumed Paul had brought him into the inner temple courts.) ⁴⁹  21:30 The whole city was stirred up, ⁵⁰  and the people rushed together. ⁵¹  They seized ⁵²  Paul and dragged him out of the temple courts, ⁵³  and immediately the doors were shut. 21:31 While they were trying ⁵⁴  to kill him, a report ⁵⁵  was sent up ⁵⁶  to the commanding officer ⁵⁷  of the cohort ⁵⁸  that all Jerusalem was in confusion. ⁵⁹  21:32 He ⁶⁰  immediately took ⁶¹  soldiers and centurions ⁶²  and ran down to the crowd. ⁶³  When they saw ⁶⁴  the commanding officer ⁶⁵  and the soldiers, they stopped beating ⁶⁶  Paul. 21:33 Then the commanding officer ⁶⁷  came up and arrested ⁶⁸  him and ordered him to be tied up with two chains; ⁶⁹  he ⁷⁰  then asked who he was and what ⁷¹  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ⁷²  and when the commanding officer ⁷³  was unable ⁷⁴  to find out the truth ⁷⁵  because of the disturbance, ⁷⁶  he ordered Paul ⁷⁷  to be brought into the barracks. ⁷⁸  21:35 When he came to the steps, Paul ⁷⁹  had to be carried ⁸⁰  by the soldiers because of the violence ⁸¹  of the mob, 21:36 for a crowd of people ⁸²  followed them, ⁸³  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, ⁸⁴  he said ⁸⁵  to the commanding officer, ⁸⁶  “May I say ⁸⁷  something to you?” The officer ⁸⁸  replied, ⁸⁹  “Do you know Greek? ⁹⁰  21:38 Then you’re not that Egyptian who started a rebellion ⁹¹  and led the four thousand men of the ‘Assassins’ ⁹²  into the wilderness ⁹³  some time ago?” ⁹⁴  21:39 Paul answered, ⁹⁵  “I am a Jew ⁹⁶  from Tarsus in Cilicia, a citizen of an important city. ⁹⁷  Please ⁹⁸  allow me to speak to the people.” 21:40 When the commanding officer ⁹⁹  had given him permission, ¹⁰⁰  Paul stood ¹⁰¹  on the steps and gestured ¹⁰²  to the people with his hand. When they had become silent, ¹⁰³  he addressed ¹⁰⁴  them in Aramaic, ¹⁰⁵ 

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹⁰⁶  that I now ¹⁰⁷  make to you.” 22:2 (When they heard ¹⁰⁸  that he was addressing ¹⁰⁹  them in Aramaic, ¹¹⁰  they became even ¹¹¹  quieter.) ¹¹²  Then ¹¹³  Paul said, 22:3 “I am a Jew, ¹¹⁴  born in Tarsus in Cilicia, but brought up ¹¹⁵  in this city, educated with strictness ¹¹⁶  under ¹¹⁷  Gamaliel ¹¹⁸  according to the law of our ancestors, ¹¹⁹  and was ¹²⁰  zealous ¹²¹  for God just as all of you are today. 22:4 I ¹²²  persecuted this Way ¹²³  even to the point of death, ¹²⁴  tying up ¹²⁵  both men and women and putting ¹²⁶  them in prison, 22:5 as both the high priest and the whole council of elders ¹²⁷  can testify about me. From them ¹²⁸  I also received ¹²⁹  letters to the brothers in Damascus, and I was on my way ¹³⁰  to make arrests there and bring ¹³¹  the prisoners ¹³²  to Jerusalem ¹³³  to be punished. 22:6 As ¹³⁴  I was en route and near Damascus, ¹³⁵  about noon a very bright ¹³⁶  light from heaven ¹³⁷  suddenly flashed ¹³⁸  around me. 22:7 Then I ¹³⁹  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand ¹⁴⁰  the voice of the one who was speaking to me. 22:10 So I asked, ¹⁴¹  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁴²  and go to Damascus; there you will be told about everything ¹⁴³  that you have been designated ¹⁴⁴  to do.’ 22:11 Since I could not see because of ¹⁴⁵  the brilliance ¹⁴⁶  of that light, I came to Damascus led by the hand of ¹⁴⁷  those who were with me. 22:12 A man named Ananias, ¹⁴⁸  a devout man according to the law, ¹⁴⁹  well spoken of by all the Jews who live there, ¹⁵⁰  22:13 came ¹⁵¹  to me and stood beside me ¹⁵²  and said to me, ‘Brother Saul, regain your sight!’ ¹⁵³  And at that very moment ¹⁵⁴  I looked up and saw him. ¹⁵⁵  22:14 Then he said, ‘The God of our ancestors ¹⁵⁶  has already chosen ¹⁵⁷  you to know his will, to see ¹⁵⁸  the Righteous One, ¹⁵⁹  and to hear a command ¹⁶⁰  from his mouth, 22:15 because you will be his witness ¹⁶¹  to all people ¹⁶²  of what you have seen and heard. 22:16 And now what are you waiting for? ¹⁶³  Get up, ¹⁶⁴  be baptized, and have your sins washed away, ¹⁶⁵  calling on his name.’ ¹⁶⁶  22:17 When ¹⁶⁷  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹⁶⁸  22:18 and saw the Lord ¹⁶⁹  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹⁷⁰  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁷¹  who believed in you. 22:20 And when the blood of your witness ¹⁷²  Stephen was shed, ¹⁷³  I myself was standing nearby, approving, ¹⁷⁴  and guarding the cloaks ¹⁷⁵  of those who were killing him.’ ¹⁷⁶  22:21 Then ¹⁷⁷  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹⁷⁸  was listening to him until he said this. ¹⁷⁹  Then ¹⁸⁰  they raised their voices and shouted, ¹⁸¹  “Away with this man ¹⁸²  from the earth! For he should not be allowed to live!” ¹⁸³  22:23 While they were screaming ¹⁸⁴  and throwing off their cloaks ¹⁸⁵  and tossing dust ¹⁸⁶  in the air, 22:24 the commanding officer ¹⁸⁷  ordered Paul ¹⁸⁸  to be brought back into the barracks. ¹⁸⁹  He told them ¹⁹⁰  to interrogate Paul ¹⁹¹  by beating him with a lash ¹⁹²  so that he could find out the reason the crowd ¹⁹³  was shouting at Paul ¹⁹⁴  in this way. 22:25 When they had stretched him out for the lash, ¹⁹⁵  Paul said to the centurion ¹⁹⁶  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹⁹⁷  without a proper trial?” ¹⁹⁸  22:26 When the centurion ¹⁹⁹  heard this, ²⁰⁰  he went to the commanding officer ²⁰¹  and reported it, ²⁰²  saying, “What are you about to do? ²⁰³  For this man is a Roman citizen.” ²⁰⁴  22:27 So the commanding officer ²⁰⁵  came and asked ²⁰⁶  Paul, ²⁰⁷  “Tell me, are you a Roman citizen?” ²⁰⁸  He replied, ²⁰⁹  “Yes.” 22:28 The commanding officer ²¹⁰  answered, “I acquired this citizenship with a large sum of money.” ²¹¹  “But I was even ²¹²  born a citizen,” ²¹³  Paul replied. ²¹⁴  22:29 Then those who were about to interrogate him stayed away ²¹⁵  from him, and the commanding officer ²¹⁶  was frightened when he realized that Paul ²¹⁷  was ²¹⁸  a Roman citizen ²¹⁹  and that he had had him tied up. ²²⁰ 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ²²¹  wanted to know the true reason ²²²  Paul ²²³  was being accused by the Jews, he released him and ordered the chief priests and the whole council ²²⁴  to assemble. He then brought ²²⁵  Paul down and had him stand before them.

23:1 Paul looked directly ²²⁶  at the council ²²⁷  and said, “Brothers, I have lived my life with a clear conscience ²²⁸  before God to this day.” 23:2 At that ²²⁹  the high priest Ananias ordered those standing near ²³⁰  Paul ²³¹  to strike ²³²  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ²³³  Do ²³⁴  you sit there judging me according to the law, ²³⁵  and in violation of the law ²³⁶  you order me to be struck?” 23:4 Those standing near him ²³⁷  said, “Do you dare insult ²³⁸  God’s high priest?” 23:5 Paul replied, ²³⁹  “I did not realize, ²⁴⁰  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²⁴¹ 

23:6 Then when Paul noticed ²⁴²  that part of them were Sadducees ²⁴³  and the others Pharisees, ²⁴⁴  he shouted out in the council, ²⁴⁵  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ²⁴⁶  of the dead!” 23:7 When he said this, ²⁴⁷  an argument ²⁴⁸  began ²⁴⁹  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.) ²⁵⁰  23:9 There was a great commotion, ²⁵¹  and some experts in the law ²⁵²  from the party of the Pharisees stood up ²⁵³  and protested strongly, ²⁵⁴  “We find nothing wrong ²⁵⁵  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ²⁵⁶  so great the commanding officer ²⁵⁷  feared that they would tear Paul to pieces, ²⁵⁸  he ordered the detachment ²⁵⁹  to go down, take him away from them by force, ²⁶⁰  and bring him into the barracks. ²⁶¹ 

23:11 The following night the Lord ²⁶²  stood near ²⁶³  Paul ²⁶⁴  and said, “Have courage, ²⁶⁵  for just as you have testified about me in Jerusalem, ²⁶⁶  so you must also testify in Rome.” ²⁶⁷ 

The Plot to Kill Paul

23:12 When morning came, ²⁶⁸  the Jews formed ²⁶⁹  a conspiracy ²⁷⁰  and bound themselves with an oath ²⁷¹  not to eat or drink anything ²⁷²  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ²⁷³  23:14 They ²⁷⁴  went ²⁷⁵  to the chief priests ²⁷⁶  and the elders and said, “We have bound ourselves with a solemn oath ²⁷⁷  not to partake ²⁷⁸  of anything until we have killed Paul. 23:15 So now you and the council ²⁷⁹  request the commanding officer ²⁸⁰  to bring him down to you, as if you were going to determine ²⁸¹  his case ²⁸²  by conducting a more thorough inquiry. ²⁸³  We are ready to kill him ²⁸⁴  before he comes near this place.” ²⁸⁵ 

23:16 But when the son of Paul’s sister heard about the ambush, ²⁸⁶  he came and entered ²⁸⁷  the barracks ²⁸⁸  and told Paul. 23:17 Paul called ²⁸⁹  one of the centurions ²⁹⁰  and said, “Take this young man to the commanding officer, ²⁹¹  for he has something to report to him.” 23:18 So the centurion ²⁹²  took him and brought him to the commanding officer ²⁹³  and said, “The prisoner Paul called ²⁹⁴  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ²⁹⁵  took him by the hand, withdrew privately, and asked, “What is it that you want ²⁹⁶  to report to me?” 23:20 He replied, ²⁹⁷  “The Jews have agreed to ask you to bring Paul down to the council ²⁹⁸  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ²⁹⁹  because more than forty of them ³⁰⁰  are lying in ambush ³⁰¹  for him. They ³⁰²  have bound themselves with an oath ³⁰³  not to eat or drink anything ³⁰⁴  until they have killed him, and now they are ready, waiting for you to agree to their request.” ³⁰⁵  23:22 Then the commanding officer ³⁰⁶  sent the young man away, directing him, ³⁰⁷  “Tell no one that you have reported ³⁰⁸  these things to me.” 23:23 Then ³⁰⁹  he summoned ³¹⁰  two of the centurions ³¹¹  and said, “Make ready two hundred soldiers to go to Caesarea ³¹²  along with seventy horsemen ³¹³  and two hundred spearmen ³¹⁴  by ³¹⁵  nine o’clock tonight, ³¹⁶  23:24 and provide mounts for Paul to ride ³¹⁷  so that he may be brought safely to Felix ³¹⁸  the governor.” ³¹⁹  23:25 He wrote ³²⁰  a letter that went like this: ³²¹ 

23:26 Claudius Lysias to His Excellency Governor ³²²  Felix, ³²³  greetings. 23:27 This man was seized ³²⁴  by the Jews and they were about to kill him, ³²⁵  when I came up ³²⁶  with the detachment ³²⁷  and rescued him, because I had learned that he was ³²⁸  a Roman citizen. ³²⁹  23:28 Since I wanted to know ³³⁰  what charge they were accusing him of, ³³¹  I brought him down to their council. ³³²  23:29 I found he ³³³  was accused with reference to controversial questions ³³⁴  about their law, but no charge against him deserved death or imprisonment. ³³⁵  23:30 When I was informed ³³⁶  there would be a plot ³³⁷  against this man, I sent him to you at once, also ordering his accusers to state their charges ³³⁸  against him before you.

23:31 So the soldiers, in accordance with their orders, ³³⁹  took ³⁴⁰  Paul and brought him to Antipatris ³⁴¹  during the night. 23:32 The next day they let ³⁴²  the horsemen ³⁴³  go on with him, and they returned to the barracks. ³⁴⁴  23:33 When the horsemen ³⁴⁵  came to Caesarea ³⁴⁶  and delivered the letter to the governor, they also presented ³⁴⁷  Paul to him. 23:34 When the governor ³⁴⁸  had read ³⁴⁹  the letter, ³⁵⁰  he asked ³⁵¹  what province he was from. ³⁵²  When he learned ³⁵³  that he was from Cilicia, ³⁵⁴  23:35 he said, “I will give you a hearing ³⁵⁵  when your accusers arrive too.” Then ³⁵⁶  he ordered that Paul ³⁵⁷  be kept under guard in Herod’s palace. ³⁵⁸ 

The Accusations Against Paul

24:1 After five days the high priest Ananias ³⁵⁹  came down with some elders and an attorney ³⁶⁰  named ³⁶¹  Tertullus, and they ³⁶²  brought formal charges ³⁶³  against Paul to the governor. 24:2 When Paul ³⁶⁴  had been summoned, Tertullus began to accuse him, ³⁶⁵  saying, “We have experienced a lengthy time ³⁶⁶  of peace through your rule, ³⁶⁷  and reforms ³⁶⁸  are being made in this nation ³⁶⁹  through your foresight. ³⁷⁰  24:3 Most excellent Felix, ³⁷¹  we acknowledge this everywhere and in every way ³⁷²  with all gratitude. ³⁷³  24:4 But so that I may not delay ³⁷⁴  you any further, I beg ³⁷⁵  you to hear us briefly ³⁷⁶  with your customary graciousness. ³⁷⁷  24:5 For we have found ³⁷⁸  this man to be a troublemaker, ³⁷⁹  one who stirs up riots ³⁸⁰  among all the Jews throughout the world, and a ringleader ³⁸¹  of the sect of the Nazarenes. ³⁸²  24:6 He ³⁸³  even tried to desecrate ³⁸⁴  the temple, so we arrested ³⁸⁵  him. 24:7 [[EMPTY]] ³⁸⁶  24:8 When you examine ³⁸⁷  him yourself, you will be able to learn from him ³⁸⁸  about all these things we are accusing him of doing.” ³⁸⁹  24:9 The Jews also joined in the verbal attack, ³⁹⁰  claiming ³⁹¹  that these things were true.

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ³⁹²  that you have been a judge over this nation for many years, I confidently make my defense. ³⁹³  24:11 As you can verify ³⁹⁴  for yourself, not more than twelve days ago ³⁹⁵  I went up to Jerusalem ³⁹⁶  to worship. 24:12 They did not find me arguing ³⁹⁷  with anyone or stirring up a crowd ³⁹⁸  in the temple courts ³⁹⁹  or in the synagogues ⁴⁰⁰  or throughout the city, ⁴⁰¹  24:13 nor can they prove ⁴⁰²  to you the things ⁴⁰³  they are accusing me of doing. ⁴⁰⁴  24:14 But I confess this to you, that I worship ⁴⁰⁵  the God of our ancestors ⁴⁰⁶  according to the Way (which they call a sect), believing everything that is according to the law ⁴⁰⁷  and that is written in the prophets. 24:15 I have ⁴⁰⁸  a hope in God (a hope ⁴⁰⁹  that ⁴¹⁰  these men ⁴¹¹  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁴¹²  24:16 This is the reason ⁴¹³  I do my best to always ⁴¹⁴  have a clear ⁴¹⁵  conscience toward God and toward people. ⁴¹⁶  24:17 After several years ⁴¹⁷  I came to bring to my people gifts for the poor ⁴¹⁸  and to present offerings, ⁴¹⁹  24:18 which I was doing when they found me in the temple, ritually purified, ⁴²⁰  without a crowd or a disturbance. ⁴²¹  24:19 But there are some Jews from the province of Asia ⁴²²  who should be here before you and bring charges, ⁴²³  if they have anything against me. 24:20 Or these men here ⁴²⁴  should tell what crime ⁴²⁵  they found me guilty of ⁴²⁶  when I stood before the council, ⁴²⁷  24:21 other than ⁴²⁸  this one thing ⁴²⁹  I shouted out while I stood before ⁴³⁰  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁴³¹ 

24:22 Then Felix, ⁴³²  who understood the facts ⁴³³  concerning the Way ⁴³⁴  more accurately, ⁴³⁵  adjourned their hearing, ⁴³⁶  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁴³⁷  24:23 He ordered the centurion ⁴³⁸  to guard Paul, ⁴³⁹  but to let him have some freedom, ⁴⁴⁰  and not to prevent any of his friends ⁴⁴¹  from meeting his needs. ⁴⁴² 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁴⁴³  arrived with his wife Drusilla, ⁴⁴⁴  who was Jewish, he sent for Paul and heard him speak ⁴⁴⁵  about faith in Christ Jesus. ⁴⁴⁶  24:25 While Paul ⁴⁴⁷  was discussing ⁴⁴⁸  righteousness, self-control, ⁴⁴⁹  and the coming judgment, Felix ⁴⁵⁰  became ⁴⁵¹  frightened and said, “Go away for now, and when I have an opportunity, ⁴⁵²  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ⁴⁵³  and for this reason he sent for Paul ⁴⁵⁴  as often as possible ⁴⁵⁵  and talked ⁴⁵⁶  with him. 24:27 After two years ⁴⁵⁷  had passed, Porcius Festus ⁴⁵⁸  succeeded Felix, ⁴⁵⁹  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁴⁶⁰ 

Paul Appeals to Caesar

25:1 Now ⁴⁶¹  three days after Festus ⁴⁶²  arrived in the province, he went up to Jerusalem ⁴⁶³  from Caesarea. ⁴⁶⁴  25:2 So the chief priests and the most prominent men ⁴⁶⁵  of the Jews brought formal charges ⁴⁶⁶  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ⁴⁶⁷  they urged Festus ⁴⁶⁸  to summon him to Jerusalem, planning an ambush ⁴⁶⁹  to kill him along the way. 25:4 Then Festus ⁴⁷⁰  replied that Paul was being kept at Caesarea, ⁴⁷¹  and he himself intended to go there ⁴⁷²  shortly. 25:5 “So,” he said, “let your leaders ⁴⁷³  go down there ⁴⁷⁴  with me, and if this man has done anything wrong, ⁴⁷⁵  they may bring charges ⁴⁷⁶  against him.”

25:6 After Festus ⁴⁷⁷  had stayed ⁴⁷⁸  not more than eight or ten days among them, he went down to Caesarea, ⁴⁷⁹  and the next day he sat ⁴⁸⁰  on the judgment seat ⁴⁸¹  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁴⁸²  bringing many serious ⁴⁸³  charges that they were not able to prove. ⁴⁸⁴  25:8 Paul said in his defense, ⁴⁸⁵  “I have committed no offense ⁴⁸⁶  against the Jewish law ⁴⁸⁷  or against the temple or against Caesar.” ⁴⁸⁸  25:9 But Festus, ⁴⁸⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁴⁹⁰  before me there on these charges?” ⁴⁹¹  25:10 Paul replied, ⁴⁹²  “I am standing before Caesar’s ⁴⁹³  judgment seat, ⁴⁹⁴  where I should be tried. ⁴⁹⁵  I have done nothing wrong ⁴⁹⁶  to the Jews, as you also know very well. ⁴⁹⁷  25:11 If then I am in the wrong ⁴⁹⁸  and have done anything that deserves death, I am not trying to escape dying, ⁴⁹⁹  but if not one of their charges against me is true, ⁵⁰⁰  no one can hand me over to them. ⁵⁰¹  I appeal to Caesar!” ⁵⁰²  25:12 Then, after conferring with his council, ⁵⁰³  Festus ⁵⁰⁴  replied, “You have appealed to Caesar; ⁵⁰⁵  to Caesar ⁵⁰⁶  you will go!” ⁵⁰⁷ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ⁵⁰⁸  and Bernice arrived at Caesarea ⁵⁰⁹  to pay their respects ⁵¹⁰  to Festus. ⁵¹¹  25:14 While ⁵¹²  they were staying there many days, Festus ⁵¹³  explained Paul’s case to the king to get his opinion, ⁵¹⁴  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ⁵¹⁵  the chief priests and the elders of the Jews informed ⁵¹⁶  me about him, ⁵¹⁷  asking for a sentence of condemnation ⁵¹⁸  against him. 25:16 I answered them ⁵¹⁹  that it was not the custom of the Romans to hand over anyone ⁵²⁰  before the accused had met his accusers face to face ⁵²¹  and had been given ⁵²²  an opportunity to make a defense against the accusation. ⁵²³  25:17 So after they came back here with me, ⁵²⁴  I did not postpone the case, ⁵²⁵  but the next day I sat ⁵²⁶  on the judgment seat ⁵²⁷  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ⁵²⁸  him with any of the evil deeds I had suspected. ⁵²⁹  25:19 Rather they had several points of disagreement ⁵³⁰  with him about their own religion ⁵³¹  and about a man named Jesus ⁵³²  who was dead, whom Paul claimed ⁵³³  to be alive. 25:20 Because I was at a loss ⁵³⁴  how I could investigate these matters, ⁵³⁵  I asked if he were willing to go to Jerusalem and be tried ⁵³⁶  there on these charges. ⁵³⁷  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁵³⁸  I ordered him to be kept under guard until I could send him to Caesar.” ⁵³⁹  25:22 Agrippa ⁵⁴⁰  said to Festus, ⁵⁴¹  “I would also like to hear the man myself.” “Tomorrow,” he replied, ⁵⁴²  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁵⁴³  and Bernice came with great pomp ⁵⁴⁴  and entered the audience hall, ⁵⁴⁵  along with the senior military officers ⁵⁴⁶  and the prominent men of the city. When Festus ⁵⁴⁷  gave the order, ⁵⁴⁸  Paul was brought in. 25:24 Then Festus ⁵⁴⁹  said, “King Agrippa, ⁵⁵⁰  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁵⁵¹  petitioned ⁵⁵²  me both in Jerusalem ⁵⁵³  and here, ⁵⁵⁴  shouting loudly ⁵⁵⁵  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ⁵⁵⁶  and when he appealed ⁵⁵⁷  to His Majesty the Emperor, ⁵⁵⁸  I decided to send him. ⁵⁵⁹  25:26 But I have nothing definite ⁵⁶⁰  to write to my lord ⁵⁶¹  about him. ⁵⁶²  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁵⁶³  so that after this preliminary hearing ⁵⁶⁴  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ⁵⁶⁵  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ⁵⁶⁶  said to Paul, “You have permission ⁵⁶⁷  to speak for yourself.” Then Paul held out his hand ⁵⁶⁸  and began his defense: ⁵⁶⁹ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁵⁷⁰  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ⁵⁷¹  familiar with all the customs and controversial issues ⁵⁷²  of the Jews. Therefore I ask ⁵⁷³  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ⁵⁷⁴  from my youth, spending my life from the beginning among my own people ⁵⁷⁵  and in Jerusalem. ⁵⁷⁶  26:5 They know, ⁵⁷⁷  because they have known ⁵⁷⁸  me from time past, ⁵⁷⁹  if they are willing to testify, that according to the strictest party ⁵⁸⁰  of our religion, I lived as a Pharisee. ⁵⁸¹  26:6 And now I stand here on trial ⁵⁸²  because of my hope in the promise made by God to our ancestors, ⁵⁸³  26:7 a promise ⁵⁸⁴  that our twelve tribes hope to attain as they earnestly serve God ⁵⁸⁵  night and day. Concerning this hope the Jews are accusing me, ⁵⁸⁶  Your Majesty! ⁵⁸⁷  26:8 Why do you people ⁵⁸⁸  think ⁵⁸⁹  it is unbelievable ⁵⁹⁰  that ⁵⁹¹  God raises the dead? 26:9 Of course, ⁵⁹²  I myself was convinced ⁵⁹³  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁵⁹⁴  from the chief priests, but I also cast my vote ⁵⁹⁵  against them when they were sentenced to death. ⁵⁹⁶  26:11 I punished ⁵⁹⁷  them often in all the synagogues ⁵⁹⁸  and tried to force ⁵⁹⁹  them to blaspheme. Because I was so furiously enraged ⁶⁰⁰  at them, I went to persecute ⁶⁰¹  them even in foreign cities.

26:12 “While doing this very thing, ⁶⁰²  as I was going ⁶⁰³  to Damascus with authority and complete power ⁶⁰⁴  from the chief priests, 26:13 about noon along the road, Your Majesty, ⁶⁰⁵  I saw a light from heaven, ⁶⁰⁶  brighter than the sun, shining everywhere around ⁶⁰⁷  me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ⁶⁰⁸  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁶⁰⁹  by kicking against the goads.’ ⁶¹⁰  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ⁶¹¹  ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁶¹²  as a servant and witness ⁶¹³  to the things ⁶¹⁴  you have seen ⁶¹⁵  and to the things in which I will appear to you. 26:17 I will rescue ⁶¹⁶  you from your own people ⁶¹⁷  and from the Gentiles, to whom ⁶¹⁸  I am sending you 26:18 to open their eyes so that they turn ⁶¹⁹  from darkness to light and from the power ⁶²⁰  of Satan to God, so that they may receive forgiveness of sins and a share ⁶²¹  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ⁶²²  I was not disobedient ⁶²³  to the heavenly ⁶²⁴  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁶²⁵  and to the Gentiles, that they should repent and turn to God, ⁶²⁶  performing deeds consistent with ⁶²⁷  repentance. 26:21 For this reason the Jews seized me in the temple courts ⁶²⁸  and were trying to kill me. 26:22 I have experienced ⁶²⁹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁶³⁰  what the prophets and Moses said ⁶³¹  was going to happen: 26:23 that ⁶³²  the Christ ⁶³³  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁶³⁴  and to the Gentiles.” ⁶³⁵ 

26:24 As Paul ⁶³⁶  was saying these things in his defense, Festus ⁶³⁷  exclaimed loudly, “You have lost your mind, ⁶³⁸  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ⁶³⁹  “I have not lost my mind, most excellent Festus, ⁶⁴⁰  but am speaking ⁶⁴¹  true and rational ⁶⁴²  words. 26:26 For the king knows about these things, and I am speaking freely ⁶⁴³  to him, ⁶⁴⁴  because I cannot believe ⁶⁴⁵  that any of these things has escaped his notice, ⁶⁴⁶  for this was not done in a corner. ⁶⁴⁷  26:27 Do you believe the prophets, ⁶⁴⁸  King Agrippa? ⁶⁴⁹  I know that you believe.” 26:28 Agrippa ⁶⁵⁰  said to Paul, “In such a short time are you persuading me to become a Christian?” ⁶⁵¹  26:29 Paul replied, “I pray to God that whether in a short or a long time ⁶⁵²  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁶⁵³ 

26:30 So the king got up, and with him the governor and Bernice and those sitting with them, 26:31 and as they were leaving they said to one another, ⁶⁵⁴  “This man is not doing anything deserving ⁶⁵⁵  death or imprisonment.” 26:32 Agrippa ⁶⁵⁶  said to Festus, ⁶⁵⁷  “This man could have been released ⁶⁵⁸  if he had not appealed to Caesar.” ⁶⁵⁹ 

[21:17]  ¹ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18]  ² tn 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]  ³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁴ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁵ tn 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]  ⁶ sn Note how Paul credited God with the success of his ministry.

[21:20]  ⁷ tn Or “glorified.”

[21:20]  ⁸ tn 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]  ⁹ tn 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]  ¹⁰ sn 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]  ¹¹ tn 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]  ¹² tn 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]  ¹³ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁴ tn Grk “or walk.”

[21:22]  ¹⁵ tn 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]  ¹⁶ tn Grk “do this that.”

[21:23]  ¹⁷ tn Grk “There are four men here.”

[21:23]  ¹⁸ tn 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]  ¹⁹ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ²⁰ sn 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]  ²¹ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²² tn 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]  ²³ tn 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]  ²⁴ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ²⁵ tn 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]  ²⁶ sn The law refers to the law of Moses.

[21:25]  ²⁷ tn 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]  ²⁸ tn 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]  ²⁹ tn 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]  ³⁰ 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 blood).

[21:26]  ³¹ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ³² tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³³ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ³⁴ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ³⁵ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³⁶ tn Grk “for each one.”

[21:27]  ³⁷ tn 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]  ³⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[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]  ³⁹ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁴⁰ tn 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]  ⁴¹ tn Grk “and laid hands on.”

[21:28]  ⁴² tn 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]  ⁴³ sn The law refers to the law of Moses.

[21:28]  ⁴⁴ tn 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]  ⁴⁵ tn 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]  ⁴⁶ tn 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]  ⁴⁷ tn 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]  ⁴⁸ tn Grk “whom.”

[21:29]  ⁴⁹ tn 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]  ⁵⁰ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ⁵¹ tn 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]  ⁵² tn 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]  ⁵³ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ⁵⁴ tn Grk “seeking.”

[21:31]  ⁵⁵ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ⁵⁶ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ⁵⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  ⁵⁸ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ⁵⁹ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ⁶⁰ tn 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]  ⁶¹ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ⁶² sn See the note on the word centurion in 10:1.

[21:32]  ⁶³ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ⁶⁴ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ⁶⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ⁶⁶ sn 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]  ⁶⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ⁶⁸ tn Grk “seized.”

[21:33]  ⁶⁹ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ⁷⁰ tn 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]  ⁷¹ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ⁷² tn 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]  ⁷³ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ⁷⁴ tn 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]  ⁷⁵ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ⁷⁶ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ⁷⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ⁷⁸ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  ⁷⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ⁸⁰ sn 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]  ⁸¹ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ⁸² tn 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]  ⁸³ tn 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]  ⁸⁴ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ⁸⁵ tn Grk “says” (a historical present).

[21:37]  ⁸⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁸⁷ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁸⁸ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁸⁹ tn Grk “said.”

[21:37]  ⁹⁰ sn “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]  ⁹¹ tn 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]  ⁹² tn 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]  ⁹³ tn Or “desert.”

[21:38]  ⁹⁴ tn Grk “before these days.”

[21:39]  ⁹⁵ tn Grk “said.”

[21:39]  ⁹⁶ tn Grk “a Jewish man.”

[21:39]  ⁹⁷ tn 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]  ⁹⁸ tn Grk “I beg you.”

[21:40]  ⁹⁹ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ¹⁰⁰ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁰¹ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁰² tn Or “motioned.”

[21:40]  ¹⁰³ tn 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]  ¹⁰⁴ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ¹⁰⁵ tn 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]  ¹⁰⁶ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ¹⁰⁷ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ¹⁰⁸ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁰⁹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹¹⁰ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹¹¹ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹¹² tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹¹³ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ¹¹⁴ tn Grk “a Jewish man.”

[22:3]  ¹¹⁵ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ¹¹⁶ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ¹¹⁷ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ¹¹⁸ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ¹¹⁹ tn Or “our forefathers.”

[22:3]  ¹²⁰ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹²¹ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ¹²² tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ¹²³ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ¹²⁴ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ¹²⁵ tn Grk “binding.” See Acts 8:3.

[22:4]  ¹²⁶ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ¹²⁷ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ¹²⁸ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ¹²⁹ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹³⁰ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ¹³¹ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ¹³² tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹³³ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:6]  ¹³⁴ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ¹³⁵ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹³⁶ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹³⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹³⁸ tn Or “shone.”

[22:7]  ¹³⁹ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:9]  ¹⁴⁰ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:10]  ¹⁴¹ tn Grk “So I said.”

[22:10]  ¹⁴² tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁴³ tn Grk “about all things.”

[22:10]  ¹⁴⁴ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:11]  ¹⁴⁵ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ¹⁴⁶ tn Or “brightness”; Grk “glory.”

[22:11]  ¹⁴⁷ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ¹⁴⁸ tn Grk “a certain Ananias.”

[22:12]  ¹⁴⁹ sn The law refers to the law of Moses.

[22:12]  ¹⁵⁰ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ¹⁵¹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁵² tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁵³ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹⁵⁴ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹⁵⁵ tn Grk “I looked up to him.”

[22:14]  ¹⁵⁶ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹⁵⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹⁵⁸ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹⁵⁹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁶⁰ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ¹⁶¹ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ¹⁶² tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ¹⁶³ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹⁶⁴ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁶⁵ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁶⁶ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ¹⁶⁷ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ¹⁶⁸ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ¹⁶⁹ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ¹⁷⁰ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹⁷¹ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ¹⁷² sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹⁷³ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹⁷⁴ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ¹⁷⁵ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ¹⁷⁶ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ¹⁷⁷ tn 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]  ¹⁷⁸ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁷⁹ tn 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]  ¹⁸⁰ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁸¹ tn Grk “and said.”

[22:22]  ¹⁸² tn Grk “this one.”

[22:22]  ¹⁸³ tn 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]  ¹⁸⁴ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹⁸⁵ tn 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]  ¹⁸⁶ sn 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]  ¹⁸⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ¹⁸⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁸⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ¹⁹⁰ tn 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]  ¹⁹¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁹² sn 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]  ¹⁹³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹⁹⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ¹⁹⁵ tn 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]  ¹⁹⁶ sn See the note on the word centurion in 10:1.

[22:25]  ¹⁹⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁹⁸ tn 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]  ¹⁹⁹ sn See the note on the word centurion in 10:1.

[22:26]  ²⁰⁰ tn 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]  ²⁰¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ²⁰² tn 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]  ²⁰³ tn 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]  ²⁰⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ²⁰⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ²⁰⁶ tn Grk “and said to.”

[22:27]  ²⁰⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ²⁰⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ²⁰⁹ tn Grk “He said.”

[22:28]  ²¹⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ²¹¹ sn 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]  ²¹² tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ²¹³ tn 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]  ²¹⁴ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  ²¹⁵ tn 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]  ²¹⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ²¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ²¹⁸ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ²¹⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ²²⁰ sn 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]  ²²¹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ²²² tn 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]  ²²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ²²⁴ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ²²⁵ tn 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]  ²²⁶ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ²²⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ²²⁸ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:2]  ²²⁹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ²³⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ²³¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ²³² tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ²³³ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ²³⁴ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ²³⁵ tn The law refers to the law of Moses.

[23:3]  ²³⁶ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:4]  ²³⁷ tn The word “him” is not in the Greek text but is implied.

[23:4]  ²³⁸ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ²³⁹ tn Grk “said.”

[23:5]  ²⁴⁰ tn Or “know.”

[23:5]  ²⁴¹ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ²⁴² tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ²⁴³ sn See the note on Sadducees in 4:1.

[23:6]  ²⁴⁴ sn See the note on Pharisee in 5:34.

[23:6]  ²⁴⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ²⁴⁶ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ²⁴⁷ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ²⁴⁸ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ²⁴⁹ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ²⁵⁰ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:9]  ²⁵¹ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁵² tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁵³ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁵⁴ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²⁵⁵ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ²⁵⁶ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ²⁵⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ²⁵⁸ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ²⁵⁹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ²⁶⁰ tn Or “to go down, grab him out of their midst.”

[23:10]  ²⁶¹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ²⁶² sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²⁶³ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²⁶⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²⁶⁵ tn Or “Do not be afraid.”

[23:11]  ²⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²⁶⁷ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:12]  ²⁶⁸ tn Grk “when it was day.”

[23:12]  ²⁶⁹ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ²⁷⁰ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ²⁷¹ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ²⁷² tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ²⁷³ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ²⁷⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ²⁷⁵ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁷⁶ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ²⁷⁷ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ²⁷⁸ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ²⁷⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ²⁸⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ²⁸¹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ²⁸² tn Grk “determine the things about him.”

[23:15]  ²⁸³ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ²⁸⁴ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ²⁸⁵ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ²⁸⁶ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ²⁸⁷ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ²⁸⁸ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:17]  ²⁸⁹ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ²⁹⁰ sn See the note on the word centurion in 10:1.

[23:17]  ²⁹¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ²⁹² tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ²⁹³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ²⁹⁴ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ²⁹⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²⁹⁶ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ²⁹⁷ tn Grk “He said.”

[23:20]  ²⁹⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ²⁹⁹ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ³⁰⁰ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ³⁰¹ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ³⁰² tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ³⁰³ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ³⁰⁴ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:21]  ³⁰⁵ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ³⁰⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ³⁰⁷ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ³⁰⁸ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[23:23]  ³⁰⁹ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ³¹⁰ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ³¹¹ sn See the note on the word centurion in 10:1.

[23:23]  ³¹² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ³¹³ tn Or “cavalrymen.”

[23:23]  ³¹⁴ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ³¹⁵ tn Grk “from.”

[23:23]  ³¹⁶ tn Grk “from the third hour of the night.”

[23:24]  ³¹⁷ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ³¹⁸ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in 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]  ³¹⁹ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25]  ³²⁰ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

[23:25]  ³²¹ tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

[23:26]  ³²² tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ³²³ sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ³²⁴ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ³²⁵ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ³²⁶ tn Or “approached.”

[23:27]  ³²⁷ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ³²⁸ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ³²⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:28]  ³³⁰ tn Or “determine.”

[23:28]  ³³¹ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ³³² tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  ³³³ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ³³⁴ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ³³⁵ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[23:30]  ³³⁶ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ³³⁷ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ³³⁸ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[23:31]  ³³⁹ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ³⁴⁰ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ³⁴¹ sn 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]  ³⁴² tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ³⁴³ tn Or “cavalrymen.”

[23:32]  ³⁴⁴ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:33]  ³⁴⁵ tn 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]  ³⁴⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

[23:33]  ³⁴⁷ tn 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]  ³⁴⁸ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ³⁴⁹ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ³⁵⁰ tn 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]  ³⁵¹ tn 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]  ³⁵² sn 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]  ³⁵³ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ³⁵⁴ sn Cilicia was a province in northeastern Asia Minor.

[23:35]  ³⁵⁵ tn 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]  ³⁵⁶ tn 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]  ³⁵⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ³⁵⁸ sn 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.

[24:1]  ³⁵⁹ sn Ananias was in office from a.d. 47-59.

[24:1]  ³⁶⁰ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ³⁶¹ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ³⁶² tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ³⁶³ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ³⁶⁴ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³⁶⁵ tn Or “began to bring charges, saying.”

[24:2]  ³⁶⁶ tn Grk “experienced much peace.”

[24:2]  ³⁶⁷ tn Grk “through you” (“rule” is implied).

[24:2]  ³⁶⁸ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³⁶⁹ tn Or “being made for this people.”

[24:2]  ³⁷⁰ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:3]  ³⁷¹ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ³⁷² tn Grk “in every way and everywhere.”

[24:3]  ³⁷³ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4]  ³⁷⁴ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ³⁷⁵ tn Or “request.”

[24:4]  ³⁷⁶ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ³⁷⁷ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ³⁷⁸ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ³⁷⁹ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ³⁸⁰ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ³⁸¹ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ³⁸² sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ³⁸³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ³⁸⁴ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ³⁸⁵ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:7]  ³⁸⁶ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8]  ³⁸⁷ tn Or “question.”

[24:8]  ³⁸⁸ tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ³⁸⁹ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:9]  ³⁹⁰ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ³⁹¹ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10]  ³⁹² tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ³⁹³ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11]  ³⁹⁴ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  ³⁹⁵ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.

[24:11]  ³⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12]  ³⁹⁷ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ³⁹⁸ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ³⁹⁹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁴⁰⁰ sn See the note on synagogue in 6:9.

[24:12]  ⁴⁰¹ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13]  ⁴⁰² tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ⁴⁰³ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ⁴⁰⁴ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[24:14]  ⁴⁰⁵ tn Or “serve.”

[24:14]  ⁴⁰⁶ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁴⁰⁷ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  ⁴⁰⁸ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁴⁰⁹ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁴¹⁰ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁴¹¹ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁴¹² tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:16]  ⁴¹³ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁴¹⁴ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁴¹⁵ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁴¹⁶ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ⁴¹⁷ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ⁴¹⁸ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ⁴¹⁹ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ⁴²⁰ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁴²¹ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ⁴²² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ⁴²³ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20]  ⁴²⁴ tn Grk “these [men] themselves.”

[24:20]  ⁴²⁵ tn Or “unrighteous act.”

[24:20]  ⁴²⁶ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ⁴²⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ⁴²⁸ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁴²⁹ tn Grk “one utterance.”

[24:21]  ⁴³⁰ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁴³¹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ⁴³² sn See the note on Antonius Felix in 23:24.

[24:22]  ⁴³³ tn Grk “the things.”

[24:22]  ⁴³⁴ tn That is, concerning Christianity.

[24:22]  ⁴³⁵ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁴³⁶ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁴³⁷ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  ⁴³⁸ sn See the note on the word centurion in 10:1.

[24:23]  ⁴³⁹ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁴⁴⁰ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁴⁴¹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁴⁴² tn Grk “from serving him.”

[24:24]  ⁴⁴³ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁴⁴⁴ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁴⁴⁵ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁴⁴⁶ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ⁴⁴⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁴⁴⁸ tn Or “speaking about.”

[24:25]  ⁴⁴⁹ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁴⁵⁰ sn See the note on Felix in 23:26.

[24:25]  ⁴⁵¹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁴⁵² tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ⁴⁵³ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁴⁵⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁴⁵⁵ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁴⁵⁶ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ⁴⁵⁷ tn Grk “After a two-year period.”

[24:27]  ⁴⁵⁸ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁴⁵⁹ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁴⁶⁰ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:1]  ⁴⁶¹ tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”

[25:1]  ⁴⁶² sn See the note on Porcius Festus in 24:27.

[25:1]  ⁴⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ⁴⁶⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).

[25:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:2]  ⁴⁶⁵ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ⁴⁶⁶ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[25:3]  ⁴⁶⁷ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁴⁶⁸ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁴⁶⁹ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  ⁴⁷⁰ sn See the note on Porcius Festus in 24:27.

[25:4]  ⁴⁷¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ⁴⁷² tn The word “there” is not in the Greek text but is implied.

[25:5]  ⁴⁷³ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ⁴⁷⁴ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ⁴⁷⁵ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ⁴⁷⁶ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6]  ⁴⁷⁷ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁴⁷⁸ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁴⁷⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[25:6]  ⁴⁸⁰ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁴⁸¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:7]  ⁴⁸² tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁴⁸³ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁴⁸⁴ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ⁴⁸⁵ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ⁴⁸⁶ tn Grk “I have sinned…in nothing.”

[25:8]  ⁴⁸⁷ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ⁴⁸⁸ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:9]  ⁴⁸⁹ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁴⁹⁰ tn Or “stand trial.”

[25:9]  ⁴⁹¹ tn Grk “concerning these things.”

[25:10]  ⁴⁹² tn Grk “said.”

[25:10]  ⁴⁹³ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁴⁹⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ⁴⁹⁵ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁴⁹⁶ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁴⁹⁷ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ⁴⁹⁸ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁴⁹⁹ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁵⁰⁰ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁵⁰¹ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁵⁰² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:12]  ⁵⁰³ tn That is, with his advisers.

[25:12]  ⁵⁰⁴ sn See the note on Porcius Festus in 24:27.

[25:12]  ⁵⁰⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ⁵⁰⁶ tn Or “to the emperor.”

[25:12]  ⁵⁰⁷ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:13]  ⁵⁰⁸ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ⁵⁰⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

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

[25:13]  ⁵¹⁰ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ⁵¹¹ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁵¹² tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ⁵¹³ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁵¹⁴ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:15]  ⁵¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ⁵¹⁶ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ⁵¹⁷ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ⁵¹⁸ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  ⁵¹⁹ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ⁵²⁰ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁵²¹ tn Or “has met his accusers in person.”

[25:16]  ⁵²² tn Grk “and receives.”

[25:16]  ⁵²³ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:17]  ⁵²⁴ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ⁵²⁵ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁵²⁶ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁵²⁷ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:18]  ⁵²⁸ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ⁵²⁹ tn Or “I was expecting.”

[25:19]  ⁵³⁰ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁵³¹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁵³² tn Grk “a certain Jesus.”

[25:19]  ⁵³³ tn Or “asserted.”

[25:20]  ⁵³⁴ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ⁵³⁵ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ⁵³⁶ tn Or “stand trial.”

[25:20]  ⁵³⁷ tn Grk “on these things.”

[25:21]  ⁵³⁸ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ⁵³⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ⁵⁴⁰ sn See the note on King Agrippa in 25:13.

[25:22]  ⁵⁴¹ sn See the note on Porcius Festus in 24:27.

[25:22]  ⁵⁴² tn Grk “said.”

[25:23]  ⁵⁴³ sn See the note on King Agrippa in 25:13.

[25:23]  ⁵⁴⁴ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ⁵⁴⁵ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ⁵⁴⁶ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ⁵⁴⁷ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁵⁴⁸ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[25:24]  ⁵⁴⁹ sn See the note on Porcius Festus in 24:27.

[25:24]  ⁵⁵⁰ sn See the note on King Agrippa in 25:13.

[25:24]  ⁵⁵¹ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ⁵⁵² tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ⁵⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁵⁵⁴ sn Here means “here in Caesarea.”

[25:24]  ⁵⁵⁵ tn Or “screaming.”

[25:25]  ⁵⁵⁶ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁵⁵⁷ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁵⁵⁸ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ⁵⁵⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[25:26]  ⁵⁶⁰ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁵⁶¹ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁵⁶² tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁵⁶³ sn See the note on King Agrippa in 25:13.

[25:26]  ⁵⁶⁴ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27]  ⁵⁶⁵ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[25:27]  sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.

[26:1]  ⁵⁶⁶ sn See the note on King Agrippa in 25:13.

[26:1]  ⁵⁶⁷ tn Grk “It is permitted for you.”

[26:1]  ⁵⁶⁸ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁵⁶⁹ tn Or “and began to speak in his own defense.”

[26:2]  ⁵⁷⁰ sn See the note on King Agrippa in 25:13.

[26:3]  ⁵⁷¹ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ⁵⁷² tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ⁵⁷³ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4]  ⁵⁷⁴ tn Grk “my manner of life.”

[26:4]  ⁵⁷⁵ tn Or “nation.”

[26:4]  ⁵⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ⁵⁷⁷ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁵⁷⁸ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁵⁷⁹ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁵⁸⁰ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁵⁸¹ sn See the note on Pharisee in 5:34.

[26:6]  ⁵⁸² tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁵⁸³ tn Or “forefathers”; Grk “fathers.”

[26:7]  ⁵⁸⁴ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁵⁸⁵ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁵⁸⁶ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁵⁸⁷ tn Grk “O King!”

[26:8]  ⁵⁸⁸ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ⁵⁸⁹ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ⁵⁹⁰ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ⁵⁹¹ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ⁵⁹² tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ⁵⁹³ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ⁵⁹⁴ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁵⁹⁵ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁵⁹⁶ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ⁵⁹⁷ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[26:11]  ⁵⁹⁸ sn See the note on synagogue in 6:9.

[26:11]  ⁵⁹⁹ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ⁶⁰⁰ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ⁶⁰¹ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ⁶⁰² tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ⁶⁰³ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ⁶⁰⁴ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[26:13]  ⁶⁰⁵ tn Grk “O King.”

[26:13]  ⁶⁰⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ⁶⁰⁷ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[26:14]  ⁶⁰⁸ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁶⁰⁹ tn Grk “It is hard for you.”

[26:14]  ⁶¹⁰ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:15]  ⁶¹¹ tn Grk “said.”

[26:16]  ⁶¹² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁶¹³ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁶¹⁴ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁶¹⁵ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  ⁶¹⁶ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ⁶¹⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁶¹⁸ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ⁶¹⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁶²⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁶²¹ tn Or “and an inheritance.”

[26:19]  ⁶²² sn See the note on King Agrippa in 25:13.

[26:19]  ⁶²³ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ⁶²⁴ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  ⁶²⁵ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁶²⁶ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁶²⁷ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:21]  ⁶²⁸ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ⁶²⁹ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁶³⁰ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ⁶³¹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ⁶³² tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁶³³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁶³⁴ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁶³⁵ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:24]  ⁶³⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ⁶³⁷ sn See the note on Porcius Festus in 24:27.

[26:24]  ⁶³⁸ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:25]  ⁶³⁹ tn Grk “said.”

[26:25]  ⁶⁴⁰ sn See the note on Porcius Festus in 24:27.

[26:25]  ⁶⁴¹ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ⁶⁴² tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[26:26]  ⁶⁴³ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ⁶⁴⁴ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ⁶⁴⁵ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁶⁴⁶ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁶⁴⁷ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[26:27]  ⁶⁴⁸ sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ⁶⁴⁹ sn See the note on King Agrippa in 25:13.

[26:28]  ⁶⁵⁰ sn See the note on King Agrippa in 25:13.

[26:28]  ⁶⁵¹ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[26:29]  ⁶⁵² tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁶⁵³ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[26:31]  ⁶⁵⁴ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁶⁵⁵ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[26:32]  ⁶⁵⁶ sn See the note on King Agrippa in 25:13.

[26:32]  ⁶⁵⁷ sn See the note on Porcius Festus in 24:27.

[26:32]  ⁶⁵⁸ tn Or “set free.”

[26:32]  ⁶⁵⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32]  sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.