28:17 After three days 25 Paul 26 called the local Jewish leaders 27 together. When they had assembled, he said to them, “Brothers, 28 although I had done 29 nothing against our people or the customs of our ancestors, 30 from Jerusalem 31 I was handed over as a prisoner to the Romans. 32
3:1 For this reason I, Paul, the prisoner of Christ Jesus 34 for the sake of you Gentiles –
4:1 I, therefore, the prisoner for the Lord, 35 urge you to live 36 worthily of the calling with which you have been called, 37
4:7 Tychicus, a dear brother, faithful minister, and fellow slave 45 in the Lord, will tell you all the news about me. 46 4:8 I sent him to you for this very purpose, that you may know how we are doing 47 and that he may encourage your hearts. 4:9 I sent him 48 with Onesimus, the faithful and dear brother, who is one of you. 49 They will tell 50 you about everything here.
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, 51 these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave 52 of Christ, 53 greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured 54 in all the will of God. 4:13 For I can testify that he has worked hard 55 for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters 56 who are in Laodicea and to Nympha and the church that meets in her 57 house. 58 4:16 And after 59 you have read this letter, have it read 60 to the church of Laodicea. In turn, read the letter from Laodicea 61 as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”
4:18 I, Paul, write this greeting by my own hand. 62 Remember my chains. 63 Grace be with you. 64
1 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
2 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
3 tn The Greek text here reads κατὰ πόλιν (kata polin).
4 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
5 tn Grk “bonds.”
6 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
7 tn Grk “soul.”
8 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
9 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
10 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
11 tn Or “to the gospel.”
12 tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
13 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
14 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
15 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
16 tn The words “with it” are not in the Greek text, but are implied.
17 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
18 tn Or “the people there.”
19 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
20 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
21 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).”
22 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.”
23 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
24 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
25 tn Grk “It happened that after three days.” 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.
26 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
27 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
28 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
29 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
30 tn Or “forefathers”; Grk “fathers.”
31 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
32 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
33 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
34 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
35 tn Grk “prisoner in the Lord.”
36 tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.
37 sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.
38 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
39 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
40 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
41 tn Or “so that we may speak.”
42 tn Or “in prison.”
43 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
44 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
45 tn See the note on “fellow slave” in 1:7.
46 tn Grk “all things according to me.”
47 tn Grk “the things concerning us.”
48 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
49 tn Grk “is of you.”
50 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
51 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
52 tn See the note on “fellow slave” in 1:7.
53 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì46 D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
54 tn Or “filled.”
55 tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.
56 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
57 tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739[*] 1881 sa). Several
58 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
59 tn Grk “when.”
60 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
61 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
62 tn Grk “the greeting by my hand, of Paul.”
63 tn Or “my imprisonment.”
64 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.