Acts 22:1--24:27

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense that I now make to you.” 22:2 (When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said, 22:3 “I am a Jew, born in Tarsus in Cilicia, but brought up 10  in this city, educated with strictness 11  under 12  Gamaliel 13  according to the law of our ancestors, 14  and was 15  zealous 16  for God just as all of you are today. 22:4 I 17  persecuted this Way 18  even to the point of death, 19  tying up 20  both men and women and putting 21  them in prison, 22:5 as both the high priest and the whole council of elders 22  can testify about me. From them 23  I also received 24  letters to the brothers in Damascus, and I was on my way 25  to make arrests there and bring 26  the prisoners 27  to Jerusalem 28  to be punished. 22:6 As 29  I was en route and near Damascus, 30  about noon a very bright 31  light from heaven 32  suddenly flashed 33  around me. 22:7 Then I 34  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 35  the voice of the one who was speaking to me. 22:10 So I asked, 36  ‘What should I do, Lord?’ The Lord said to me, ‘Get up 37  and go to Damascus; there you will be told about everything 38  that you have been designated 39  to do.’ 22:11 Since I could not see because of 40  the brilliance 41  of that light, I came to Damascus led by the hand of 42  those who were with me. 22:12 A man named Ananias, 43  a devout man according to the law, 44  well spoken of by all the Jews who live there, 45  22:13 came 46  to me and stood beside me 47  and said to me, ‘Brother Saul, regain your sight!’ 48  And at that very moment 49  I looked up and saw him. 50  22:14 Then he said, ‘The God of our ancestors 51  has already chosen 52  you to know his will, to see 53  the Righteous One, 54  and to hear a command 55  from his mouth, 22:15 because you will be his witness 56  to all people 57  of what you have seen and heard. 22:16 And now what are you waiting for? 58  Get up, 59  be baptized, and have your sins washed away, 60  calling on his name.’ 61  22:17 When 62  I returned to Jerusalem and was praying in the temple, I fell into a trance 63  22:18 and saw the Lord 64  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 65  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 66  who believed in you. 22:20 And when the blood of your witness 67  Stephen was shed, 68  I myself was standing nearby, approving, 69  and guarding the cloaks 70  of those who were killing him.’ 71  22:21 Then 72  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd 73  was listening to him until he said this. 74  Then 75  they raised their voices and shouted, 76  “Away with this man 77  from the earth! For he should not be allowed to live!” 78  22:23 While they were screaming 79  and throwing off their cloaks 80  and tossing dust 81  in the air, 22:24 the commanding officer 82  ordered Paul 83  to be brought back into the barracks. 84  He told them 85  to interrogate Paul 86  by beating him with a lash 87  so that he could find out the reason the crowd 88  was shouting at Paul 89  in this way. 22:25 When they had stretched him out for the lash, 90  Paul said to the centurion 91  standing nearby, “Is it legal for you to lash a man who is a Roman citizen 92  without a proper trial?” 93  22:26 When the centurion 94  heard this, 95  he went to the commanding officer 96  and reported it, 97  saying, “What are you about to do? 98  For this man is a Roman citizen.” 99  22:27 So the commanding officer 100  came and asked 101  Paul, 102  “Tell me, are you a Roman citizen?” 103  He replied, 104  “Yes.” 22:28 The commanding officer 105  answered, “I acquired this citizenship with a large sum of money.” 106  “But I was even 107  born a citizen,” 108  Paul replied. 109  22:29 Then those who were about to interrogate him stayed away 110  from him, and the commanding officer 111  was frightened when he realized that Paul 112  was 113  a Roman citizen 114  and that he had had him tied up. 115 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer 116  wanted to know the true reason 117  Paul 118  was being accused by the Jews, he released him and ordered the chief priests and the whole council 119  to assemble. He then brought 120  Paul down and had him stand before them.

23:1 Paul looked directly 121  at the council 122  and said, “Brothers, I have lived my life with a clear conscience 123  before God to this day.” 23:2 At that 124  the high priest Ananias ordered those standing near 125  Paul 126  to strike 127  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 128  Do 129  you sit there judging me according to the law, 130  and in violation of the law 131  you order me to be struck?” 23:4 Those standing near him 132  said, “Do you dare insult 133  God’s high priest?” 23:5 Paul replied, 134  “I did not realize, 135  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 136 

23:6 Then when Paul noticed 137  that part of them were Sadducees 138  and the others Pharisees, 139  he shouted out in the council, 140  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 141  of the dead!” 23:7 When he said this, 142  an argument 143  began 144  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.) 145  23:9 There was a great commotion, 146  and some experts in the law 147  from the party of the Pharisees stood up 148  and protested strongly, 149  “We find nothing wrong 150  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 151  so great the commanding officer 152  feared that they would tear Paul to pieces, 153  he ordered the detachment 154  to go down, take him away from them by force, 155  and bring him into the barracks. 156 

23:11 The following night the Lord 157  stood near 158  Paul 159  and said, “Have courage, 160  for just as you have testified about me in Jerusalem, 161  so you must also testify in Rome.” 162 

The Plot to Kill Paul

23:12 When morning came, 163  the Jews formed 164  a conspiracy 165  and bound themselves with an oath 166  not to eat or drink anything 167  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 168  23:14 They 169  went 170  to the chief priests 171  and the elders and said, “We have bound ourselves with a solemn oath 172  not to partake 173  of anything until we have killed Paul. 23:15 So now you and the council 174  request the commanding officer 175  to bring him down to you, as if you were going to determine 176  his case 177  by conducting a more thorough inquiry. 178  We are ready to kill him 179  before he comes near this place.” 180 

23:16 But when the son of Paul’s sister heard about the ambush, 181  he came and entered 182  the barracks 183  and told Paul. 23:17 Paul called 184  one of the centurions 185  and said, “Take this young man to the commanding officer, 186  for he has something to report to him.” 23:18 So the centurion 187  took him and brought him to the commanding officer 188  and said, “The prisoner Paul called 189  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 190  took him by the hand, withdrew privately, and asked, “What is it that you want 191  to report to me?” 23:20 He replied, 192  “The Jews have agreed to ask you to bring Paul down to the council 193  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 194  because more than forty of them 195  are lying in ambush 196  for him. They 197  have bound themselves with an oath 198  not to eat or drink anything 199  until they have killed him, and now they are ready, waiting for you to agree to their request.” 200  23:22 Then the commanding officer 201  sent the young man away, directing him, 202  “Tell no one that you have reported 203  these things to me.” 23:23 Then 204  he summoned 205  two of the centurions 206  and said, “Make ready two hundred soldiers to go to Caesarea 207  along with seventy horsemen 208  and two hundred spearmen 209  by 210  nine o’clock tonight, 211  23:24 and provide mounts for Paul to ride 212  so that he may be brought safely to Felix 213  the governor.” 214  23:25 He wrote 215  a letter that went like this: 216 

23:26 Claudius Lysias to His Excellency Governor 217  Felix, 218  greetings. 23:27 This man was seized 219  by the Jews and they were about to kill him, 220  when I came up 221  with the detachment 222  and rescued him, because I had learned that he was 223  a Roman citizen. 224  23:28 Since I wanted to know 225  what charge they were accusing him of, 226  I brought him down to their council. 227  23:29 I found he 228  was accused with reference to controversial questions 229  about their law, but no charge against him deserved death or imprisonment. 230  23:30 When I was informed 231  there would be a plot 232  against this man, I sent him to you at once, also ordering his accusers to state their charges 233  against him before you.

23:31 So the soldiers, in accordance with their orders, 234  took 235  Paul and brought him to Antipatris 236  during the night. 23:32 The next day they let 237  the horsemen 238  go on with him, and they returned to the barracks. 239  23:33 When the horsemen 240  came to Caesarea 241  and delivered the letter to the governor, they also presented 242  Paul to him. 23:34 When the governor 243  had read 244  the letter, 245  he asked 246  what province he was from. 247  When he learned 248  that he was from Cilicia, 249  23:35 he said, “I will give you a hearing 250  when your accusers arrive too.” Then 251  he ordered that Paul 252  be kept under guard in Herod’s palace. 253 

The Accusations Against Paul

24:1 After five days the high priest Ananias 254  came down with some elders and an attorney 255  named 256  Tertullus, and they 257  brought formal charges 258  against Paul to the governor. 24:2 When Paul 259  had been summoned, Tertullus began to accuse him, 260  saying, “We have experienced a lengthy time 261  of peace through your rule, 262  and reforms 263  are being made in this nation 264  through your foresight. 265  24:3 Most excellent Felix, 266  we acknowledge this everywhere and in every way 267  with all gratitude. 268  24:4 But so that I may not delay 269  you any further, I beg 270  you to hear us briefly 271  with your customary graciousness. 272  24:5 For we have found 273  this man to be a troublemaker, 274  one who stirs up riots 275  among all the Jews throughout the world, and a ringleader 276  of the sect of the Nazarenes. 277  24:6 He 278  even tried to desecrate 279  the temple, so we arrested 280  him. 24:7 [[EMPTY]] 281  24:8 When you examine 282  him yourself, you will be able to learn from him 283  about all these things we are accusing him of doing.” 284  24:9 The Jews also joined in the verbal attack, 285  claiming 286  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 287  that you have been a judge over this nation for many years, I confidently make my defense. 288  24:11 As you can verify 289  for yourself, not more than twelve days ago 290  I went up to Jerusalem 291  to worship. 24:12 They did not find me arguing 292  with anyone or stirring up a crowd 293  in the temple courts 294  or in the synagogues 295  or throughout the city, 296  24:13 nor can they prove 297  to you the things 298  they are accusing me of doing. 299  24:14 But I confess this to you, that I worship 300  the God of our ancestors 301  according to the Way (which they call a sect), believing everything that is according to the law 302  and that is written in the prophets. 24:15 I have 303  a hope in God (a hope 304  that 305  these men 306  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 307  24:16 This is the reason 308  I do my best to always 309  have a clear 310  conscience toward God and toward people. 311  24:17 After several years 312  I came to bring to my people gifts for the poor 313  and to present offerings, 314  24:18 which I was doing when they found me in the temple, ritually purified, 315  without a crowd or a disturbance. 316  24:19 But there are some Jews from the province of Asia 317  who should be here before you and bring charges, 318  if they have anything against me. 24:20 Or these men here 319  should tell what crime 320  they found me guilty of 321  when I stood before the council, 322  24:21 other than 323  this one thing 324  I shouted out while I stood before 325  them: ‘I am on trial before you today concerning the resurrection of the dead.’” 326 

24:22 Then Felix, 327  who understood the facts 328  concerning the Way 329  more accurately, 330  adjourned their hearing, 331  saying, “When Lysias the commanding officer comes down, I will decide your case.” 332  24:23 He ordered the centurion 333  to guard Paul, 334  but to let him have some freedom, 335  and not to prevent any of his friends 336  from meeting his needs. 337 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix 338  arrived with his wife Drusilla, 339  who was Jewish, he sent for Paul and heard him speak 340  about faith in Christ Jesus. 341  24:25 While Paul 342  was discussing 343  righteousness, self-control, 344  and the coming judgment, Felix 345  became 346  frightened and said, “Go away for now, and when I have an opportunity, 347  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 348  and for this reason he sent for Paul 349  as often as possible 350  and talked 351  with him. 24:27 After two years 352  had passed, Porcius Festus 353  succeeded Felix, 354  and because he wanted to do the Jews a favor, Felix left Paul in prison. 355 


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.

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.

tn ἀκούσαντες (akousante") has been taken temporally.

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.”

tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

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.”

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

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.

tn Grk “a Jewish man.”

10 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, trainἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

11 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.”

12 tn Grk “strictly at the feet of” (an idiom).

13 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.

14 tn Or “our forefathers.”

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

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

17 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.

18 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).

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

20 tn Grk “binding.” See Acts 8:3.

21 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰςεἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

22 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 συνέδριονὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

23 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.

24 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

25 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.

26 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.

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

28 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

29 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.

30 tn Grk “going and nearing Damascus.”

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

32 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

33 tn Or “shone.”

34 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.”

35 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.

36 tn Grk “So I said.”

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

38 tn Grk “about all things.”

39 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.

40 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.”

41 tn Or “brightness”; Grk “glory.”

42 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

43 tn Grk “a certain Ananias.”

44 sn The law refers to the law of Moses.

45 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.”

46 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

47 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.

48 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).

49 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.

50 tn Grk “I looked up to him.”

51 tn Or “forefathers”; Grk “fathers.”

52 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.”

53 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.

54 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

55 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.”

56 tn Or “a witness to him.”

57 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

58 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.”

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

60 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

61 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.

62 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.

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

64 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

65 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.

66 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.

67 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.

68 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

69 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.

70 tn Or “outer garments.”

71 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.

72 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.

73 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

74 tn Grk “until this word.”

75 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

76 tn Grk “and said.”

77 tn Grk “this one.”

78 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.”

79 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

80 tn Or “outer garments.”

81 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.

82 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.

83 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

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.”

85 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.

86 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

87 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.

88 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

89 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

90 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).”

91 sn See the note on the word centurion in 10:1.

92 tn The word “citizen” is supplied here for emphasis and clarity.

93 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

94 sn See the note on the word centurion in 10:1.

95 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.

96 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

97 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.

98 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 mindτί μέλλεις ποιεῖν; what do you intend to do?

99 tn The word “citizen” is supplied here for emphasis and clarity.

100 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

101 tn Grk “and said to.”

102 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

103 tn The word “citizen” is supplied here for emphasis and clarity.

104 tn Grk “He said.”

105 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

106 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.

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

108 tn The word “citizen” is supplied here for emphasis and clarity.

109 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

110 tn BDAG 158 s.v. ἀφίστημι 2.b has “keep awayἀπό 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.

111 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

112 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

113 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

114 tn The word “citizen” is supplied here for emphasis and clarity.

115 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.

116 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

117 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.”

118 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

119 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

120 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.

121 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.

122 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

123 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.”

124 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

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

126 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

127 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.

128 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.

129 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.

130 tn The law refers to the law of Moses.

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

132 tn The word “him” is not in the Greek text but is implied.

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

134 tn Grk “said.”

135 tn Or “know.”

136 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.

137 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.”

138 sn See the note on Sadducees in 4:1.

139 sn See the note on Pharisee in 5:34.

140 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

141 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 (. καὶ ἀνάστασις for . τῆς ἀν. [obj. gen] as 2 Macc 3:29 . καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

142 tn The participle εἰπόντος (eiponto") has been translated temporally.

143 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

144 tn Grk “there came about an argument.” This has been simplified to “an argument began”

145 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).

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

147 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

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

149 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.

150 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.

151 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

152 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.

153 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.

154 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.

155 tn Or “to go down, grab him out of their midst.”

156 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.”

157 sn The presence of the Lord indicated the vindicating presence and direction of God.

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

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

160 tn Or “Do not be afraid.”

161 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

162 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).

163 tn Grk “when it was day.”

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

165 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).

166 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…. 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.

167 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.

168 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.”

169 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.

170 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

171 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.

172 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…. 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.

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

174 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

175 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

176 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.”

177 tn Grk “determine the things about him.”

178 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

179 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.

180 tn The words “this place” are not in the Greek text, but are implied.

181 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

182 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.

183 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.”

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

185 sn See the note on the word centurion in 10:1.

186 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

187 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

188 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

189 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

190 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

191 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.

192 tn Grk “He said.”

193 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

194 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.

195 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.

196 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

197 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.

198 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone. ἑαυτόν vss. 12, 21, 13 v.l.”

199 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.

200 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.”

201 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

202 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.

203 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.

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

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

206 sn See the note on the word centurion in 10:1.

207 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).

208 tn Or “cavalrymen.”

209 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.”

210 tn Grk “from.”

211 tn Grk “from the third hour of the night.”

212 tn Grk “provide mounts to put Paul on.”

213 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.”

214 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

215 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.

216 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).”

217 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

218 sn Governor Felix. See the note on Felix in v. 24.

219 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.

220 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.

221 tn Or “approached.”

222 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.

223 tn In Greek this is a present tense retained in indirect discourse.

224 tn The word “citizen” is supplied here for emphasis and clarity.

225 tn Or “determine.”

226 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.”

227 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

228 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.

229 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.”

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

231 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

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

233 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.

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

235 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

236 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]).

237 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

238 tn Or “cavalrymen.”

239 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.”

240 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.

241 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.

242 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, representα. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

243 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

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

245 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.

246 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.

247 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.

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

249 sn Cilicia was a province in northeastern Asia Minor.

250 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.’”

251 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.

252 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

253 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.

254 sn Ananias was in office from a.d. 47-59.

255 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

256 tn Grk “an attorney, a certain Tertullus.”

257 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.

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

259 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

260 tn Or “began to bring charges, saying.”

261 tn Grk “experienced much peace.”

262 tn Grk “through you” (“rule” is implied).

263 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).

264 tn Or “being made for this people.”

265 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]).

266 sn Most excellent Felix. See the note on Felix in 23:24.

267 tn Grk “in every way and everywhere.”

268 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.”

269 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.”

270 tn Or “request.”

271 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.

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

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

274 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.”

275 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).

276 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

277 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

278 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.

279 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

280 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.

281 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.

282 tn Or “question.”

283 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.

284 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.

285 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).

286 tn Or “asserting” (BDAG 1050 s.v. φάσκω).

287 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

288 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

289 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.”

290 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

291 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

292 tn Or “disputing,” “conducting a heated discussion.”

293 tn BDAG 381 s.v. ἐπίστασις 2 has “. 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.

294 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

295 sn See the note on synagogue in 6:9.

296 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.

297 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.”

298 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.

299 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.

300 tn Or “serve.”

301 tn Or “forefathers”; Grk “fathers.”

302 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.

303 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.

304 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).

305 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.

306 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

307 tn Or “the unjust.”

308 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.”

309 tn BDAG 224 s.v. διά 2.a, “διὰ παντόςalways, 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.

310 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “. συνείδησις a clear conscience Ac 24:16.”

311 tn Grk “men,” but this is a generic use (Paul does not have only males in view).

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

313 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.

314 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.

315 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.

316 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβουwith a disturbance Ac 24:18.”

317 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.

318 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.’”

319 tn Grk “these [men] themselves.”

320 tn Or “unrighteous act.”

321 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.”

322 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

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

324 tn Grk “one utterance.”

325 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

326 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

327 sn See the note on Antonius Felix in 23:24.

328 tn Grk “the things.”

329 tn That is, concerning Christianity.

330 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly. 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.

331 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.”

332 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.”

333 sn See the note on the word centurion in 10:1.

334 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.

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

336 tn Grk “any of his own” (this could also refer to relatives).

337 tn Grk “from serving him.”

338 sn See the note on Antonius Felix in 23:24.

339 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.

340 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆςπίστεως he heard him speak about faith Ac 24:24.”

341 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

342 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

343 tn Or “speaking about.”

344 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.

345 sn See the note on Felix in 23:26.

346 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

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

348 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.

349 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

350 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.”

351 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

352 tn Grk “After a two-year period.”

353 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.

354 tn Grk “Felix received as successor Porcius Festus.”

355 tn Grk “left Paul imprisoned.”