10:1 Now there was a man in Caesarea 1 named Cornelius, a centurion 2 of what was known as the Italian Cohort. 3 10:2 He 4 was a devout, God-fearing man, 5 as was all his household; he did many acts of charity for the people 6 and prayed to God regularly. 10:3 About three o’clock one afternoon 7 he saw clearly in a vision an angel of God 8 who came in 9 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 10 replied, 11 “What is it, Lord?” The angel 12 said to him, “Your prayers and your acts of charity 13 have gone up as a memorial 14 before God. 10:5 Now 15 send men to Joppa 16 and summon a man named Simon, 17 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 18 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 19 called two of his personal servants 20 and a devout soldier from among those who served him, 21 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 22 the next day, while they were on their way and approaching 23 the city, Peter went up on the roof 24 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 25 10:11 He 26 saw heaven 27 opened 28 and an object something like a large sheet 29 descending, 30 being let down to earth 31 by its four corners. 10:12 In it 32 were all kinds of four-footed animals and reptiles 33 of the earth and wild birds. 34 10:13 Then 35 a voice said 36 to him, “Get up, Peter; slaughter 37 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 38 10:15 The voice 39 spoke to him again, a second time, “What God has made clean, you must not consider 40 ritually unclean!” 41 10:16 This happened three times, and immediately the object was taken up into heaven. 42
10:17 Now while Peter was puzzling over 43 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 44 and approached 45 the gate. 10:18 They 46 called out to ask if Simon, known as Peter, 47 was staying there as a guest. 10:19 While Peter was still thinking seriously about 48 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 49 go down, and accompany them without hesitation, 50 because I have sent them.” 10:21 So Peter went down 51 to the men and said, “Here I am, 52 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 53 a righteous 54 and God-fearing man, well spoken of by the whole Jewish nation, 55 was directed by a holy angel to summon you to his house and to hear a message 56 from you.” 10:23 So Peter 57 invited them in and entertained them as guests.
On the next day he got up and set out 58 with them, and some of the brothers from Joppa 59 accompanied him. 10:24 The following day 60 he entered Caesarea. 61 Now Cornelius was waiting anxiously 62 for them and had called together his relatives and close friends. 10:25 So when 63 Peter came in, Cornelius met 64 him, fell 65 at his feet, and worshiped 66 him. 10:26 But Peter helped him up, 67 saying, “Stand up. I too am a mere mortal.” 68 10:27 Peter 69 continued talking with him as he went in, and he found many people gathered together. 70 10:28 He said to them, “You know that 71 it is unlawful 72 for a Jew 73 to associate with or visit a Gentile, 74 yet God has shown me that I should call no person 75 defiled or ritually unclean. 76 10:29 Therefore when you sent for me, 77 I came without any objection. Now may I ask why 78 you sent for me?” 10:30 Cornelius 79 replied, 80 “Four days ago at this very hour, at three o’clock in the afternoon, 81 I was praying in my house, and suddenly 82 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 83 have been remembered before God. 84 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 85 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 86 So now we are all here in the presence of God 87 to listen 88 to everything the Lord has commanded you to say to us.” 89
10:34 Then Peter started speaking: 90 “I now truly understand that God does not show favoritism in dealing with people, 91 10:35 but in every nation 92 the person who fears him 93 and does what is right 94 is welcomed before him. 10:36 You know 95 the message 96 he sent to the people 97 of Israel, proclaiming the good news of peace 98 through 99 Jesus Christ 100 (he is Lord 101 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 102 10:38 with respect to Jesus from Nazareth, 103 that 104 God anointed him with the Holy Spirit and with power. He 105 went around doing good and healing all who were oppressed by the devil, 106 because God was with him. 107 10:39 We 108 are witnesses of all the things he did both in Judea 109 and in Jerusalem. 110 They 111 killed him by hanging him on a tree, 112 10:40 but 113 God raised him up on the third day and caused him to be seen, 114 10:41 not by all the people, but by us, the witnesses God had already chosen, 115 who ate and drank 116 with him after he rose from the dead. 10:42 He 117 commanded us to preach to the people and to warn 118 them 119 that he is the one 120 appointed 121 by God as judge 122 of the living and the dead. 10:43 About him all the prophets testify, 123 that everyone who believes in him receives forgiveness of sins 124 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 125 all those who heard the message. 126 10:45 The 127 circumcised believers 128 who had accompanied Peter were greatly astonished 129 that 130 the gift of the Holy Spirit 131 had been poured out 132 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 133 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 134 can he?” 135 10:48 So he gave orders to have them baptized 136 in the name of Jesus Christ. 137 Then they asked him to stay for several days.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 138 the word of God. 139 11:2 So when Peter went up to Jerusalem, 140 the circumcised believers 141 took issue with 142 him, 11:3 saying, “You went to 143 uncircumcised men and shared a meal with 144 them.” 11:4 But Peter began and explained it to them point by point, 145 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 146 an object something like a large sheet descending, 147 being let down from heaven 148 by its four corners, and it came to me. 11:6 As I stared 149 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 150 and wild birds. 151 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 152 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 153 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 154 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 155 three men sent to me from Caesarea 156 approached 157 the house where we were staying. 158 11:12 The Spirit told me to accompany them without hesitation. These six brothers 159 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 160 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 161 them just as he did 162 on us at the beginning. 163 11:16 And I remembered the word of the Lord, 164 as he used to say, 165 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 166 11:17 Therefore if God 167 gave them the same gift 168 as he also gave us after believing 169 in the Lord Jesus Christ, 170 who was I to hinder 171 God?” 11:18 When they heard this, 172 they ceased their objections 173 and praised 174 God, saying, “So then, God has granted the repentance 175 that leads to life even to the Gentiles.” 176
11:19 Now those who had been scattered because of the persecution that took place over Stephen 177 went as far as 178 Phoenicia, 179 Cyprus, 180 and Antioch, 181 speaking the message 182 to no one but Jews. 11:20 But there were some men from Cyprus 183 and Cyrene 184 among them who came 185 to Antioch 186 and began to speak to the Greeks 187 too, proclaiming the good news of the Lord Jesus. 11:21 The 188 hand of the Lord was with them, and a great number who believed 189 turned 190 to the Lord. 11:22 A report 191 about them came to the attention 192 of the church in Jerusalem, 193 and they sent Barnabas 194 to Antioch. 195 11:23 When 196 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 197 to the Lord with devoted hearts, 198 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 199 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 200 So 201 for a whole year Barnabas and Saul 202 met with the church and taught a significant number of people. 203 Now it was in Antioch 204 that the disciples were first called Christians. 205
11:27 At that time 206 some 207 prophets 208 came down 209 from Jerusalem 210 to Antioch. 211 11:28 One of them, named Agabus, got up 212 and predicted 213 by the Spirit that a severe 214 famine 215 was about to come over the whole inhabited world. 216 (This 217 took place during the reign of Claudius.) 218 11:29 So the disciples, each in accordance with his financial ability, 219 decided 220 to send relief 221 to the brothers living in Judea. 11:30 They did so, 222 sending their financial aid 223 to the elders by Barnabas and Saul.
12:1 About that time King Herod 224 laid hands on 225 some from the church to harm them. 226 12:2 He had James, the brother of John, executed with a sword. 227 12:3 When he saw that this pleased the Jews, 228 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 229 12:4 When he had seized him, he put him in prison, handing him over to four squads 230 of soldiers to guard him. Herod 231 planned 232 to bring him out for public trial 233 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 234 praying to God for him. 235 12:6 On that very night before Herod was going to bring him out for trial, 236 Peter was sleeping between two soldiers, bound with two chains, while 237 guards in front of the door were keeping watch 238 over the prison. 12:7 Suddenly 239 an angel of the Lord 240 appeared, and a light shone in the prison cell. He struck 241 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 242 wrists. 243 12:8 The angel said to him, “Fasten your belt 244 and put on your sandals.” Peter 245 did so. Then the angel 246 said to him, “Put on your cloak 247 and follow me.” 12:9 Peter 248 went out 249 and followed him; 250 he did not realize that what was happening through the angel was real, 251 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 252 they came to the iron 253 gate leading into the city. It 254 opened for them by itself, 255 and they went outside and walked down one narrow street, 256 when at once the angel left him. 12:11 When 257 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 258 me from the hand 259 of Herod 260 and from everything the Jewish people 261 were expecting to happen.”
12:12 When Peter 262 realized this, he went to the house of Mary, the mother of John Mark, 263 where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 264 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 265 them 266 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 267 But she kept insisting that it was Peter, 268 and they kept saying, 269 “It is his angel!” 270 12:16 Now Peter continued knocking, and when they opened the door 271 and saw him, they were greatly astonished. 272 12:17 He motioned to them 273 with his hand to be quiet and then related 274 how the Lord had brought 275 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 276
12:18 At daybreak 277 there was great consternation 278 among the soldiers over what had become of Peter. 12:19 When Herod 279 had searched 280 for him and did not find him, he questioned 281 the guards and commanded that they be led away to execution. 282 Then 283 Herod 284 went down from Judea to Caesarea 285 and stayed there.
12:20 Now Herod 286 was having an angry quarrel 287 with the people of Tyre 288 and Sidon. 289 So they joined together 290 and presented themselves before him. And after convincing 291 Blastus, the king’s personal assistant, 292 to help them, 293 they asked for peace, 294 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 295 put on his royal robes, 296 sat down on the judgment seat, 297 and made a speech 298 to them. 12:22 But the crowd 299 began to shout, 300 “The voice of a god, 301 and not of a man!” 12:23 Immediately an angel of the Lord 302 struck 303 Herod 304 down because he did not give the glory to God, and he was eaten by worms and died. 305 12:24 But the word of God 306 kept on increasing 307 and multiplying.
12:25 So Barnabas and Saul returned to 308 Jerusalem 309 when they had completed 310 their mission, 311 bringing along with them John Mark. 312
13:1 Now there were these prophets and teachers in the church at Antioch: 313 Barnabas, Simeon called Niger, 314 Lucius the Cyrenian, 315 Manaen (a close friend of Herod 316 the tetrarch 317 from childhood 318 ) and Saul. 13:2 While they were serving 319 the Lord and fasting, the Holy Spirit said, “Set apart 320 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 321 and 322 prayed and placed their hands 323 on them, they sent them off.
13:4 So Barnabas and Saul, 324 sent out by the Holy Spirit, went down to Seleucia, 325 and from there they sailed to Cyprus. 326 13:5 When 327 they arrived 328 in Salamis, 329 they began to proclaim 330 the word of God in the Jewish synagogues. 331 (Now they also had John 332 as their assistant.) 333 13:6 When they had crossed over 334 the whole island as far as Paphos, 335 they found a magician, a Jewish false prophet named Bar-Jesus, 336 13:7 who was with the proconsul 337 Sergius Paulus, an intelligent man. The proconsul 338 summoned 339 Barnabas and Saul and wanted to hear 340 the word of God. 13:8 But the magician Elymas 341 (for that is the way his name is translated) 342 opposed them, trying to turn the proconsul 343 away from the faith. 13:9 But Saul (also known as Paul), 344 filled with the Holy Spirit, 345 stared straight 346 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 347 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 348 13:11 Now 349 look, the hand of the Lord is against 350 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 351 and darkness came over 352 him, and he went around seeking people 353 to lead him by the hand. 13:12 Then when the proconsul 354 saw what had happened, he believed, 355 because he was greatly astounded 356 at the teaching about 357 the Lord.
13:13 Then Paul and his companions put out to sea 358 from Paphos 359 and came to Perga 360 in Pamphylia, 361 but John 362 left them and returned to Jerusalem. 363 13:14 Moving on from 364 Perga, 365 they arrived at Pisidian Antioch, 366 and on the Sabbath day they went into 367 the synagogue 368 and sat down. 13:15 After the reading from the law and the prophets, 369 the leaders of the synagogue 370 sent them a message, 371 saying, “Brothers, 372 if you have any message 373 of exhortation 374 for the people, speak it.” 375 13:16 So Paul stood up, 376 gestured 377 with his hand and said,
“Men of Israel, 378 and you Gentiles who fear God, 379 listen: 13:17 The God of this people Israel 380 chose our ancestors 381 and made the people great 382 during their stay as foreigners 383 in the country 384 of Egypt, and with uplifted arm 385 he led them out of it. 13:18 For 386 a period of about forty years he put up with 387 them in the wilderness. 388 13:19 After 389 he had destroyed 390 seven nations 391 in the land of Canaan, he gave his people their land as an inheritance. 392 13:20 All this took 393 about four hundred fifty years. After this 394 he gave them judges until the time of 395 Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled 396 forty years. 13:22 After removing him, God 397 raised up 398 David their king. He testified about him: 399 ‘I have found David 400 the son of Jesse to be a man after my heart, 401 who will accomplish everything I want him to do.’ 402 13:23 From the descendants 403 of this man 404 God brought to Israel a Savior, Jesus, just as he promised. 405 13:24 Before 406 Jesus 407 arrived, John 408 had proclaimed a baptism for repentance 409 to all the people of Israel. 13:25 But while John was completing his mission, 410 he said repeatedly, 411 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 412 13:26 Brothers, 413 descendants 414 of Abraham’s family, 415 and those Gentiles among you who fear God, 416 the message 417 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 418 him, 419 and they fulfilled the sayings 420 of the prophets that are read every Sabbath by condemning 421 him. 422 13:28 Though 423 they found 424 no basis 425 for a death sentence, 426 they asked Pilate to have him executed. 13:29 When they had accomplished 427 everything that was written 428 about him, they took him down 429 from the cross 430 and placed him 431 in a tomb. 13:30 But God raised 432 him from the dead, 13:31 and 433 for many days he appeared to those who had accompanied 434 him from Galilee to Jerusalem. These 435 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 436 13:33 that this promise 437 God has fulfilled to us, their children, by raising 438 Jesus, as also it is written in the second psalm, ‘You are my Son; 439 today I have fathered you.’ 440 13:34 But regarding the fact that he has raised Jesus 441 from the dead, never 442 again to be 443 in a state of decay, God 444 has spoken in this way: ‘I will give you 445 the holy and trustworthy promises 446 made to David.’ 447 13:35 Therefore he also says in another psalm, 448 ‘You will not permit your Holy One 449 to experience 450 decay.’ 451 13:36 For David, after he had served 452 God’s purpose in his own generation, died, 453 was buried with his ancestors, 454 and experienced 455 decay, 13:37 but the one 456 whom God raised up did not experience 457 decay. 13:38 Therefore let it be known to you, brothers, that through this one 458 forgiveness of sins is proclaimed to you, 13:39 and by this one 459 everyone who believes is justified 460 from everything from which the law of Moses could not justify 461 you. 462 13:40 Watch out, 463 then, that what is spoken about by 464 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 465
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 466
13:42 As Paul and Barnabas 467 were going out, 468 the people 469 were urging 470 them to speak about these things 471 on the next Sabbath. 13:43 When the meeting of the synagogue 472 had broken up, 473 many of the Jews and God-fearing proselytes 474 followed Paul and Barnabas, who were speaking with them and were persuading 475 them 476 to continue 477 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 478 13:45 But when the Jews saw the crowds, they were filled with jealousy, 479 and they began to contradict 480 what Paul was saying 481 by reviling him. 482 13:46 Both Paul and Barnabas replied courageously, 483 “It was necessary to speak the word of God 484 to you first. Since you reject it and do not consider yourselves worthy 485 of eternal life, we 486 are turning to the Gentiles. 487 13:47 For this 488 is what the Lord has commanded us: ‘I have appointed 489 you to be a light 490 for the Gentiles, to bring salvation 491 to the ends of the earth.’” 492 13:48 When the Gentiles heard this, they began to rejoice 493 and praise 494 the word of the Lord, and all who had been appointed for eternal life 495 believed. 13:49 So the word of the Lord was spreading 496 through the entire region. 13:50 But the Jews incited 497 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out 498 of their region. 13:51 So after they shook 499 the dust off their feet 500 in protest against them, they went to Iconium. 501 13:52 And the disciples were filled with joy 502 and with the Holy Spirit.
14:1 The same thing happened in Iconium 503 when Paul and Barnabas 504 went into the Jewish synagogue 505 and spoke in such a way that a large group 506 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 507 stirred up the Gentiles and poisoned their minds 508 against the brothers. 14:3 So they stayed there 509 for a considerable time, speaking out courageously for the Lord, who testified 510 to the message 511 of his grace, granting miraculous signs 512 and wonders to be performed through their hands. 14:4 But the population 513 of the city was divided; some 514 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 515 an attempt to mistreat 516 them and stone them, 517 14:6 Paul and Barnabas 518 learned about it 519 and fled to the Lycaonian cities of Lystra 520 and Derbe 521 and the surrounding region. 14:7 There 522 they continued to proclaim 523 the good news.
14:8 In 524 Lystra 525 sat a man who could not use his feet, 526 lame from birth, 527 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 528 stared 529 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 530 And the man 531 leaped up and began walking. 532 14:11 So when the crowds saw what Paul had done, they shouted 533 in the Lycaonian language, 534 “The gods have come down to us in human form!” 535 14:12 They began to call 536 Barnabas Zeus 537 and Paul Hermes, 538 because he was the chief speaker. 14:13 The priest of the temple 539 of Zeus, 540 located just outside the city, brought bulls 541 and garlands 542 to the city gates; he and the crowds wanted to offer sacrifices to them. 543 14:14 But when the apostles 544 Barnabas and Paul heard about 545 it, they tore 546 their clothes and rushed out 547 into the crowd, shouting, 548 14:15 “Men, why are you doing these things? We too are men, with human natures 549 just like you! We are proclaiming the good news to you, so that you should turn 550 from these worthless 551 things to the living God, who made the heaven, the earth, 552 the sea, and everything that is in them. 14:16 In 553 past 554 generations he allowed all the nations 555 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 556 by giving you rain from heaven 557 and fruitful seasons, satisfying you 558 with food and your hearts with joy.” 559 14:18 Even by saying 560 these things, they scarcely persuaded 561 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 562 and Iconium, 563 and after winning 564 the crowds over, they stoned 565 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 566 into the city. On 567 the next day he left with Barnabas for Derbe. 568
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 569 to Iconium, 570 and to Antioch. 571 14:22 They strengthened 572 the souls of the disciples and encouraged them to continue 573 in the faith, saying, “We must enter the kingdom 574 of God through many persecutions.” 575 14:23 When they had appointed elders 576 for them in the various churches, 577 with prayer and fasting 578 they entrusted them to the protection 579 of the Lord in whom they had believed. 14:24 Then they passed through 580 Pisidia and came into Pamphylia, 581 14:25 and when they had spoken the word 582 in Perga, 583 they went down to Attalia. 584 14:26 From there they sailed back to Antioch, 585 where they had been commended 586 to the grace of God for the work they had now completed. 587 14:27 When they arrived and gathered the church together, they reported 588 all the things God 589 had done with them, and that he had opened a door 590 of faith for the Gentiles. 14:28 So they spent 591 considerable 592 time with the disciples.
15:1 Now some men came down from Judea 593 and began to teach the brothers, “Unless you are circumcised 594 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 595 with them, the church 596 appointed Paul and Barnabas and some others from among them to go up to meet with 597 the apostles and elders in Jerusalem 598 about this point of disagreement. 599 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 600 and Samaria, they were relating at length 601 the conversion of the Gentiles and bringing great joy 602 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 603 by the church and the apostles and the elders, and they reported 604 all the things God had done with them. 605 15:5 But some from the religious party of the Pharisees 606 who had believed stood up and said, “It is necessary 607 to circumcise the Gentiles 608 and to order them to observe 609 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 610 about this matter. 15:7 After there had been much debate, 611 Peter stood up and said to them, “Brothers, you know that some time ago 612 God chose 613 me to preach to the Gentiles so they would hear the message 614 of the gospel 615 and believe. 616 15:8 And God, who knows the heart, 617 has testified 618 to them by giving them the Holy Spirit just as he did to us, 619 15:9 and he made no distinction 620 between them and us, cleansing 621 their hearts by faith. 15:10 So now why are you putting God to the test 622 by placing on the neck of the disciples a yoke 623 that neither our ancestors 624 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 625 the grace of the Lord Jesus, in the same way as they are.” 626
15:12 The whole group kept quiet 627 and listened to Barnabas and Paul while they explained all the miraculous signs 628 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 629 James replied, 630 “Brothers, listen to me. 15:14 Simeon 631 has explained 632 how God first concerned himself 633 to select 634 from among the Gentiles 635 a people for his name. 15:15 The 636 words of the prophets agree 637 with this, as it is written,
15:16 ‘After this 638 I 639 will return,
and I will rebuild the fallen tent 640 of David;
I will rebuild its ruins and restore 641 it,
15:17 so that the rest of humanity 642 may seek the Lord,
namely, 643 all the Gentiles 644 I have called to be my own,’ 645 says the Lord, 646 who makes these things 15:18 known 647 from long ago. 648
15:19 “Therefore I conclude 649 that we should not cause extra difficulty 650 for those among the Gentiles 651 who are turning to God, 15:20 but that we should write them a letter 652 telling them to abstain 653 from things defiled 654 by idols and from sexual immorality and from what has been strangled 655 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 656 because he is read aloud 657 in the synagogues 658 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 659 to send men chosen from among them, Judas called Barsabbas and Silas, 660 leaders among the brothers, to Antioch 661 with Paul and Barnabas. 15:23 They sent this letter with them: 662
From the apostles 663 and elders, your brothers, 664 to the Gentile brothers and sisters 665 in Antioch, 666 Syria, 667 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 668 you, upsetting 669 your minds 670 by what they said, 671 15:25 we have unanimously 672 decided 673 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 674 have risked their lives 675 for the name of our Lord Jesus Christ. 676 15:27 Therefore we are sending 677 Judas and Silas 678 who will tell you these things themselves in person. 679 15:28 For it seemed best to the Holy Spirit and to us 680 not to place any greater burden on you than these necessary rules: 681 15:29 that you abstain from meat that has been sacrificed to idols 682 and from blood and from what has been strangled 683 and from sexual immorality. 684 If you keep yourselves from doing these things, 685 you will do well. Farewell. 686
15:30 So when they were dismissed, 687 they went down to Antioch, 688 and after gathering the entire group 689 together, they delivered the letter. 15:31 When they read it aloud, 690 the people 691 rejoiced at its encouragement. 692 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 693 15:33 After 694 they had spent some time there, 695 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 696 15:35 But Paul and Barnabas remained in Antioch, 697 teaching and proclaiming (along with many others) 698 the word of the Lord. 699
15:36 After some days Paul said to Barnabas, “Let’s return 700 and visit the brothers in every town where we proclaimed the word of the Lord 701 to see how they are doing.” 702 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 703 that they should not take along this one who had left them in Pamphylia 704 and had not accompanied them in the work. 15:39 They had 705 a sharp disagreement, 706 so that they parted company. Barnabas took along 707 Mark and sailed away to Cyprus, 708 15:40 but Paul chose Silas and set out, commended 709 to the grace of the Lord by the brothers and sisters. 710 15:41 He passed through Syria and Cilicia, strengthening 711 the churches.
16:1 He also came to Derbe 712 and to Lystra. 713 A disciple 714 named Timothy was there, the son of a Jewish woman who was a believer, 715 but whose father was a Greek. 716 16:2 The brothers in Lystra 717 and Iconium 718 spoke well 719 of him. 720 16:3 Paul wanted Timothy 721 to accompany him, and he took 722 him and circumcised 723 him because of the Jews who were in those places, 724 for they all knew that his father was Greek. 725 16:4 As they went through the towns, 726 they passed on 727 the decrees that had been decided on by the apostles and elders in Jerusalem 728 for the Gentile believers 729 to obey. 730 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 731
16:6 They went through the region of Phrygia 732 and Galatia, 733 having been prevented 734 by the Holy Spirit from speaking the message 735 in the province of Asia. 736 16:7 When they came to 737 Mysia, 738 they attempted to go into Bithynia, 739 but the Spirit of Jesus did not allow 740 them to do this, 741 16:8 so they passed through 742 Mysia 743 and went down to Troas. 744 16:9 A 745 vision appeared to Paul during the night: A Macedonian man was standing there 746 urging him, 747 “Come over 748 to Macedonia 749 and help us!” 16:10 After Paul 750 saw the vision, we attempted 751 immediately to go over to Macedonia, 752 concluding that God had called 753 us to proclaim the good news to them.
16:11 We put out to sea 754 from Troas 755 and sailed a straight course 756 to Samothrace, 757 the next day to Neapolis, 758 16:12 and from there to Philippi, 759 which is a leading city of that district 760 of Macedonia, 761 a Roman colony. 762 We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down 763 and began to speak 764 to the women 765 who had assembled there. 766 16:14 A 767 woman named Lydia, a dealer in purple cloth 768 from the city of Thyatira, 769 a God-fearing woman, listened to us. 770 The Lord opened her heart to respond 771 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 772 “If 773 you consider me to be a believer in the Lord, 774 come and stay in my house.” And she persuaded 775 us.
16:16 Now 776 as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. 777 She 778 brought her owners 779 a great profit by fortune-telling. 780 16:17 She followed behind Paul and us and kept crying out, 781 “These men are servants 782 of the Most High God, who are proclaiming to you the way 783 of salvation.” 784 16:18 She continued to do this for many days. But Paul became greatly annoyed, 785 and turned 786 and said to the spirit, “I command you in the name of Jesus Christ 787 to come out of her!” And it came out of her at once. 788 16:19 But when her owners 789 saw their hope of profit 790 was gone, they seized 791 Paul and Silas and dragged 792 them into the marketplace before the authorities. 16:20 When 793 they had brought them 794 before the magistrates, they said, “These men are throwing our city into confusion. 795 They are 796 Jews 16:21 and are advocating 797 customs that are not lawful for us to accept 798 or practice, 799 since we are 800 Romans.”
16:22 The crowd joined the attack 801 against them, and the magistrates tore the clothes 802 off Paul and Silas 803 and ordered them to be beaten with rods. 804 16:23 After they had beaten them severely, 805 they threw them into prison and commanded 806 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 807 and fastened their feet in the stocks. 808
16:25 About midnight Paul and Silas were praying 809 and singing hymns to God, 810 and the rest of 811 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 812 of all the prisoners came loose. 16:27 When the jailer woke up 813 and saw the doors of the prison standing open, 814 he drew his sword and was about to kill himself, 815 because he assumed 816 the prisoners had escaped. 16:28 But Paul called out loudly, 817 “Do not harm yourself, 818 for we are all here!” 16:29 Calling for lights, the jailer 819 rushed in and fell down 820 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 821 and asked, “Sirs, what must 822 I do to be saved?” 16:31 They replied, 823 “Believe 824 in the Lord Jesus 825 and you will be saved, you and your household.” 16:32 Then 826 they spoke the word of the Lord 827 to him, along with all those who were in his house. 16:33 At 828 that hour of the night he took them 829 and washed their wounds; 830 then 831 he and all his family 832 were baptized right away. 833 16:34 The jailer 834 brought them into his house and set food 835 before them, and he rejoiced greatly 836 that he had come to believe 837 in God, together with his entire household. 838 16:35 At daybreak 839 the magistrates 840 sent their police officers, 841 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 842 “The magistrates have sent orders 843 to release you. So come out now and go in peace.” 844 16:37 But Paul said to the police officers, 845 “They had us beaten in public 846 without a proper trial 847 – even though we are Roman citizens 848 – and they threw us 849 in prison. And now they want to send us away 850 secretly? Absolutely not! They 851 themselves must come and escort us out!” 852 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 853 were Roman citizens 854 16:39 and came 855 and apologized to them. After 856 they brought them out, they asked them repeatedly 857 to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then 858 departed.
17:1 After they traveled through 859 Amphipolis 860 and Apollonia, 861 they came to Thessalonica, 862 where there was a Jewish synagogue. 863 17:2 Paul went to the Jews in the synagogue, 864 as he customarily did, and on three Sabbath days he addressed 865 them from the scriptures, 17:3 explaining and demonstrating 866 that the Christ 867 had to suffer and to rise from the dead, 868 saying, 869 “This Jesus I am proclaiming to you is the Christ.” 870 17:4 Some of them were persuaded 871 and joined Paul and Silas, along with a large group 872 of God-fearing Greeks 873 and quite a few 874 prominent women. 17:5 But the Jews became jealous, 875 and gathering together some worthless men from the rabble in the marketplace, 876 they formed a mob 877 and set the city in an uproar. 878 They attacked Jason’s house, 879 trying to find Paul and Silas 880 to bring them out to the assembly. 881 17:6 When they did not find them, they dragged 882 Jason and some of the brothers before the city officials, 883 screaming, “These people who have stirred up trouble 884 throughout the world 885 have come here too, 17:7 and 886 Jason has welcomed them as guests! They 887 are all acting against Caesar’s 888 decrees, saying there is another king named 889 Jesus!” 890 17:8 They caused confusion among 891 the crowd and the city officials 892 who heard these things. 17:9 After 893 the city officials 894 had received bail 895 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 896 at once, during the night. When they arrived, 897 they went to the Jewish synagogue. 898 17:11 These Jews 899 were more open-minded 900 than those in Thessalonica, 901 for they eagerly 902 received 903 the message, examining 904 the scriptures carefully every day 905 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 906 prominent 907 Greek women and men. 17:13 But when the Jews from Thessalonica 908 heard that Paul had also proclaimed the word of God 909 in Berea, 910 they came there too, inciting 911 and disturbing 912 the crowds. 17:14 Then the brothers sent Paul away to the coast 913 at once, but Silas and Timothy remained in Berea. 914 17:15 Those who accompanied Paul escorted him as far as Athens, 915 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 916
17:16 While Paul was waiting for them in Athens, 917 his spirit was greatly upset 918 because he saw 919 the city was full of idols. 17:17 So he was addressing 920 the Jews and the God-fearing Gentiles 921 in the synagogue, 922 and in the marketplace every day 923 those who happened to be there. 17:18 Also some of the Epicurean 924 and Stoic 925 philosophers were conversing 926 with him, and some were asking, 927 “What does this foolish babbler 928 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 929 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 930 17:19 So they took Paul and 931 brought him to the Areopagus, 932 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 933 to our ears, so we want to know what they 934 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 935 in nothing else than telling 936 or listening to something new.) 937
17:22 So Paul stood 938 before the Areopagus and said, “Men of Athens, I see that you are very religious 939 in all respects. 940 17:23 For as I went around and observed closely your objects of worship, 941 I even found an altar with this inscription: 942 ‘To an unknown god.’ Therefore what you worship without knowing it, 943 this I proclaim to you. 17:24 The God who made the world and everything in it, 944 who is 945 Lord of heaven and earth, does not live in temples made by human hands, 946 17:25 nor is he served by human hands, as if he needed anything, 947 because he himself gives life and breath and everything to everyone. 948 17:26 From one man 949 he made every nation of the human race 950 to inhabit the entire earth, 951 determining their set times 952 and the fixed limits of the places where they would live, 953 17:27 so that they would search for God and perhaps grope around 954 for him and find him, 955 though he is 956 not far from each one of us. 17:28 For in him we live and move about 957 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 958 17:29 So since we are God’s offspring, we should not think the deity 959 is like gold or silver or stone, an image 960 made by human 961 skill 962 and imagination. 963 17:30 Therefore, although God has overlooked 964 such times of ignorance, 965 he now commands all people 966 everywhere to repent, 967 17:31 because he has set 968 a day on which he is going to judge the world 969 in righteousness, by a man whom he designated, 970 having provided proof to everyone by raising 971 him from the dead.”
17:32 Now when they heard about 972 the resurrection from the dead, some began to scoff, 973 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 974 17:34 But some people 975 joined him 976 and believed. Among them 977 were Dionysius, who was a member of the Areopagus, 978 a woman 979 named Damaris, and others with them.
18:1 After this 980 Paul 981 departed from 982 Athens 983 and went to Corinth. 984 18:2 There he 985 found 986 a Jew named Aquila, 987 a native of Pontus, 988 who had recently come from Italy with his wife Priscilla, because Claudius 989 had ordered all the Jews to depart from 990 Rome. 991 Paul approached 992 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 993 (for they were tentmakers 994 by trade). 995 18:4 He addressed 996 both Jews and Greeks in the synagogue 997 every Sabbath, attempting to persuade 998 them.
18:5 Now when Silas and Timothy arrived 999 from Macedonia, 1000 Paul became wholly absorbed with proclaiming 1001 the word, testifying 1002 to the Jews that Jesus was the Christ. 1003 18:6 When they opposed him 1004 and reviled him, 1005 he protested by shaking out his clothes 1006 and said to them, “Your blood 1007 be on your own heads! I am guiltless! 1008 From now on I will go to the Gentiles!” 18:7 Then Paul 1009 left 1010 the synagogue 1011 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 1012 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 1013 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 1014 believed and were baptized. 18:9 The Lord said to Paul by a vision 1015 in the night, 1016 “Do not be afraid, 1017 but speak and do not be silent, 18:10 because I am with you, and no one will assault 1018 you to harm 1019 you, because I have many people in this city.” 18:11 So he stayed there 1020 a year and six months, teaching the word of God among them. 1021
18:12 Now while Gallio 1022 was proconsul 1023 of Achaia, 1024 the Jews attacked Paul together 1025 and brought him before the judgment seat, 1026 18:13 saying, “This man is persuading 1027 people to worship God in a way contrary to 1028 the law!” 18:14 But just as Paul was about to speak, 1029 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 1030 I would have been justified in accepting the complaint 1031 of you Jews, 1032 18:15 but since it concerns points of disagreement 1033 about words and names and your own law, settle 1034 it yourselves. I will not be 1035 a judge of these things!” 18:16 Then he had them forced away 1036 from the judgment seat. 1037 18:17 So they all seized Sosthenes, the president of the synagogue, 1038 and began to beat 1039 him in front of the judgment seat. 1040 Yet none of these things were of any concern 1041 to Gallio.
18:18 Paul, after staying 1042 many more days in Corinth, 1043 said farewell to 1044 the brothers and sailed away to Syria accompanied by 1045 Priscilla and Aquila. 1046 He 1047 had his hair cut off 1048 at Cenchrea 1049 because he had made a vow. 1050 18:19 When they reached Ephesus, 1051 Paul 1052 left Priscilla and Aquila 1053 behind there, but he himself went 1054 into the synagogue 1055 and addressed 1056 the Jews. 18:20 When they asked him to stay longer, he would not consent, 1057 18:21 but said farewell to 1058 them and added, 1059 “I will come back 1060 to you again if God wills.” 1061 Then 1062 he set sail from Ephesus, 18:22 and when he arrived 1063 at Caesarea, 1064 he went up and greeted 1065 the church at Jerusalem 1066 and then went down to Antioch. 1067 18:23 After he spent 1068 some time there, Paul left and went through the region of Galatia 1069 and Phrygia, 1070 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 1071 He was an eloquent speaker, 1072 well-versed 1073 in the scriptures. 18:25 He had been instructed in 1074 the way of the Lord, and with great enthusiasm 1075 he spoke and taught accurately the facts 1076 about Jesus, although he knew 1077 only the baptism of John. 18:26 He began to speak out fearlessly 1078 in the synagogue, 1079 but when Priscilla and Aquila 1080 heard him, they took him aside 1081 and explained the way of God to him more accurately. 18:27 When Apollos 1082 wanted to cross over to Achaia, 1083 the brothers encouraged 1084 him 1085 and wrote to the disciples to welcome him. When he arrived, he 1086 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 1087 in public debate, 1088 demonstrating from the scriptures that the Christ 1089 was Jesus. 1090
19:1 While 1091 Apollos was in Corinth, 1092 Paul went through the inland 1093 regions 1094 and came to Ephesus. 1095 He 1096 found some disciples there 1097 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 1098 They replied, 1099 “No, we have not even 1100 heard that there is a Holy Spirit.” 19:3 So Paul 1101 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 1102 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 1103 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 1104 his hands on them, the Holy Spirit came 1105 upon them, and they began to speak 1106 in tongues and to prophesy. 1107 19:7 (Now there were about twelve men in all.) 1108
19:8 So Paul 1109 entered 1110 the synagogue 1111 and spoke out fearlessly 1112 for three months, addressing 1113 and convincing 1114 them about the kingdom of God. 1115 19:9 But when 1116 some were stubborn 1117 and refused to believe, reviling 1118 the Way 1119 before the congregation, he left 1120 them and took the disciples with him, 1121 addressing 1122 them every day 1123 in the lecture hall 1124 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 1125 both Jews and Greeks, heard the word of the Lord. 1126
19:11 God was performing extraordinary 1127 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 1128 were brought 1129 to the sick, their diseases left them and the evil spirits went out of them. 1130 19:13 But some itinerant 1131 Jewish exorcists tried to invoke the name 1132 of the Lord Jesus over those who were possessed by 1133 evil spirits, saying, “I sternly warn 1134 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 1135 Sceva, a Jewish high priest, were doing this.) 1136 19:15 But the evil spirit replied to them, 1137 “I know about Jesus 1138 and I am acquainted with 1139 Paul, but who are you?” 1140 19:16 Then the man who was possessed by 1141 the evil spirit jumped on 1142 them and beat them all into submission. 1143 He prevailed 1144 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 1145 both Jews and Greeks; fear came over 1146 them all, and the name of the Lord Jesus was praised. 1147 19:18 Many of those who had believed came forward, 1148 confessing and making their deeds known. 1149 19:19 Large numbers 1150 of those who had practiced magic 1151 collected their books 1152 and burned them up in the presence of everyone. 1153 When 1154 the value of the books was added up, it was found to total fifty thousand silver coins. 1155 19:20 In this way the word of the Lord 1156 continued to grow in power 1157 and to prevail. 1158
19:21 Now after all these things had taken place, 1159 Paul resolved 1160 to go to Jerusalem, 1161 passing through Macedonia 1162 and Achaia. 1163 He said, 1164 “After I have been there, I must also see Rome.” 1165 19:22 So after sending 1166 two of his assistants, 1167 Timothy and Erastus, to Macedonia, 1168 he himself stayed on for a while in the province of Asia. 1169
19:23 At 1170 that time 1171 a great disturbance 1172 took place concerning the Way. 1173 19:24 For a man named Demetrius, a silversmith who made silver shrines 1174 of Artemis, 1175 brought a great deal 1176 of business 1177 to the craftsmen. 19:25 He gathered 1178 these 1179 together, along with the workmen in similar trades, 1180 and said, “Men, you know that our prosperity 1181 comes from this business. 19:26 And you see and hear that this Paul has persuaded 1182 and turned away 1183 a large crowd, 1184 not only in Ephesus 1185 but in practically all of the province of Asia, 1186 by saying 1187 that gods made by hands are not gods at all. 1188 19:27 There is danger not only that this business of ours will come into disrepute, 1189 but also that the temple of the great goddess Artemis 1190 will be regarded as nothing, 1191 and she whom all the province of Asia 1192 and the world worship will suffer the loss of her greatness.” 1193
19:28 When 1194 they heard 1195 this they became enraged 1196 and began to shout, 1197 “Great is Artemis 1198 of the Ephesians!” 19:29 The 1199 city was filled with the uproar, 1200 and the crowd 1201 rushed to the theater 1202 together, 1203 dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, 1204 the disciples would not let him. 19:31 Even some of the provincial authorities 1205 who were his friends sent 1206 a message 1207 to him, urging him not to venture 1208 into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 1209 19:33 Some of the crowd concluded 1210 it was about 1211 Alexander because the Jews had pushed him to the front. 1212 Alexander, gesturing 1213 with his hand, was wanting to make a defense 1214 before the public assembly. 1215 19:34 But when they recognized 1216 that he was a Jew, they all shouted in unison, 1217 “Great is Artemis 1218 of the Ephesians!” for about two hours. 1219 19:35 After the city secretary 1220 quieted the crowd, he said, “Men of Ephesus, what person 1221 is there who does not know that the city of the Ephesians is the keeper 1222 of the temple of the great Artemis 1223 and of her image that fell from heaven? 1224 19:36 So because these facts 1225 are indisputable, 1226 you must keep quiet 1227 and not do anything reckless. 1228 19:37 For you have brought these men here who are neither temple robbers 1229 nor blasphemers of our goddess. 1230 19:38 If then Demetrius and the craftsmen who are with him have a complaint 1231 against someone, the courts are open 1232 and there are proconsuls; let them bring charges against one another there. 1233 19:39 But if you want anything in addition, 1234 it will have to be settled 1235 in a legal assembly. 1236 19:40 For 1237 we are in danger of being charged with rioting 1238 today, since there is no cause we can give to explain 1239 this disorderly gathering.” 1240 19:41 After 1241 he had said 1242 this, 1243 he dismissed the assembly. 1244
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 1245 them and saying farewell, 1246 he left to go to Macedonia. 1247 20:2 After he had gone through those regions 1248 and spoken many words of encouragement 1249 to the believers there, 1250 he came to Greece, 1251 20:3 where he stayed 1252 for three months. Because the Jews had made 1253 a plot 1254 against him as he was intending 1255 to sail 1256 for Syria, he decided 1257 to return through Macedonia. 1258 20:4 Paul 1259 was accompanied by Sopater son of Pyrrhus from Berea, 1260 Aristarchus and Secundus from Thessalonica, 1261 Gaius 1262 from Derbe, 1263 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 1264 20:5 These had gone on ahead 1265 and were waiting for us in Troas. 1266 20:6 We 1267 sailed away from Philippi 1268 after the days of Unleavened Bread, 1269 and within five days 1270 we came to the others 1271 in Troas, 1272 where we stayed for seven days. 20:7 On the first day 1273 of the week, when we met 1274 to break bread, Paul began to speak 1275 to the people, and because he intended 1276 to leave the next day, he extended 1277 his message until midnight. 20:8 (Now there were many lamps 1278 in the upstairs room where we were meeting.) 1279 20:9 A young man named Eutychus, who was sitting in the window, 1280 was sinking 1281 into a deep sleep while Paul continued to speak 1282 for a long time. Fast asleep, 1283 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 1284 threw himself 1285 on the young man, 1286 put his arms around him, 1287 and said, “Do not be distressed, for he is still alive!” 1288 20:11 Then Paul 1289 went back upstairs, 1290 and after he had broken bread and eaten, he talked with them 1291 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 1292 comforted.
20:13 We went on ahead 1293 to the ship and put out to sea 1294 for Assos, 1295 intending 1296 to take Paul aboard there, for he had arranged it this way. 1297 He 1298 himself was intending 1299 to go there by land. 1300 20:14 When he met us in Assos, 1301 we took him aboard 1302 and went to Mitylene. 1303 20:15 We set sail 1304 from there, and on the following day we arrived off Chios. 1305 The next day we approached 1306 Samos, 1307 and the day after that we arrived at Miletus. 1308 20:16 For Paul had decided to sail past Ephesus 1309 so as not to spend time 1310 in the province of Asia, 1311 for he was hurrying 1312 to arrive in Jerusalem, 1313 if possible, 1314 by the day of Pentecost. 20:17 From Miletus 1315 he sent a message 1316 to Ephesus, telling the elders of the church to come to him. 1317
20:18 When they arrived, he said to them, “You yourselves know how I lived 1318 the whole time I was with you, from the first day I set foot 1319 in the province of Asia, 1320 20:19 serving the Lord with all humility 1321 and with tears, and with the trials that happened to me because of the plots 1322 of the Jews. 20:20 You know that I did not hold back from proclaiming 1323 to you anything that would be helpful, 1324 and from teaching you publicly 1325 and from house to house, 20:21 testifying 1326 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 1327 20:22 And now, 1328 compelled 1329 by the Spirit, I am going to Jerusalem 1330 without knowing what will happen to me there, 1331 20:23 except 1332 that the Holy Spirit warns 1333 me in town after town 1334 that 1335 imprisonment 1336 and persecutions 1337 are waiting for me. 20:24 But I do not consider my life 1338 worth anything 1339 to myself, so that 1340 I may finish my task 1341 and the ministry that I received from the Lord Jesus, to testify to the good news 1342 of God’s grace.
20:25 “And now 1343 I know that none 1344 of you among whom I went around proclaiming the kingdom 1345 will see me 1346 again. 20:26 Therefore I declare 1347 to you today that I am innocent 1348 of the blood of you all. 1349 20:27 For I did not hold back from 1350 announcing 1351 to you the whole purpose 1352 of God. 20:28 Watch out for 1353 yourselves and for all the flock of which 1354 the Holy Spirit has made you overseers, 1355 to shepherd the church of God 1356 that he obtained 1357 with the blood of his own Son. 1358 20:29 I know that after I am gone 1359 fierce wolves 1360 will come in among you, not sparing the flock. 20:30 Even from among your own group 1361 men 1362 will arise, teaching perversions of the truth 1363 to draw the disciples away after them. 20:31 Therefore be alert, 1364 remembering that night and day for three years I did not stop warning 1365 each one of you with tears. 20:32 And now I entrust 1366 you to God and to the message 1367 of his grace. This message 1368 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 1369 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 1370 provided for my needs and the needs of those who were with me. 20:35 By all these things, 1371 I have shown you that by working in this way we must help 1372 the weak, 1373 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 1374
20:36 When 1375 he had said these things, he knelt down 1376 with them all and prayed. 20:37 They all began to weep loudly, 1377 and hugged 1378 Paul and kissed him, 1379 20:38 especially saddened 1380 by what 1381 he had said, that they were not going to see him 1382 again. Then they accompanied 1383 him to the ship.
21:1 After 1384 we 1385 tore ourselves away 1386 from them, we put out to sea, 1387 and sailing a straight course, 1388 we came to Cos, 1389 on the next day to Rhodes, 1390 and from there to Patara. 1391 21:2 We found 1392 a ship crossing over to Phoenicia, 1393 went aboard, 1394 and put out to sea. 1395 21:3 After we sighted Cyprus 1396 and left it behind on our port side, 1397 we sailed on to Syria and put in 1398 at Tyre, 1399 because the ship was to unload its cargo there. 21:4 After we located 1400 the disciples, we stayed there 1401 seven days. They repeatedly told 1402 Paul through the Spirit 1403 not to set foot 1404 in Jerusalem. 1405 21:5 When 1406 our time was over, 1407 we left and went on our way. All of them, with their wives and children, accompanied 1408 us outside of the city. After 1409 kneeling down on the beach and praying, 1410 21:6 we said farewell 1411 to one another. 1412 Then 1413 we went aboard the ship, and they returned to their own homes. 1414 21:7 We continued the voyage from Tyre 1415 and arrived at Ptolemais, 1416 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 1417 and came to Caesarea, 1418 and entered 1419 the house of Philip the evangelist, who was one of the seven, 1420 and stayed with him. 21:9 (He had four unmarried 1421 daughters who prophesied.) 1422
21:10 While we remained there for a number of days, 1423 a prophet named Agabus 1424 came down from Judea. 21:11 He came 1425 to us, took 1426 Paul’s belt, 1427 tied 1428 his own hands and feet with it, 1429 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 1430 to the Gentiles.’” 21:12 When we heard this, both we and the local people 1431 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 1432 my heart? For I am ready not only to be tied up, 1433 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 1434 we said no more except, 1435 “The Lord’s will be done.” 1436
21:15 After these days we got ready 1437 and started up 1438 to Jerusalem. 21:16 Some of the disciples from Caesarea 1439 came along with us too, and brought us to the house 1440 of Mnason of Cyprus, a disciple from the earliest times, 1441 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 1442 21:18 The next day Paul went in with us to see James, and all the elders were there. 1443 21:19 When Paul 1444 had greeted them, he began to explain 1445 in detail 1446 what God 1447 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 1448 God. Then they said to him, “You see, brother, how many thousands of Jews 1449 there are who have believed, and they are all ardent observers 1450 of the law. 1451 21:21 They have been informed about you – that you teach all the Jews now living 1452 among the Gentiles to abandon 1453 Moses, telling them not to circumcise their children 1454 or live 1455 according to our customs. 21:22 What then should we do? They will no doubt 1456 hear that you have come. 21:23 So do what 1457 we tell you: We have four men 1458 who have taken 1459 a vow; 1460 21:24 take them and purify 1461 yourself along with them and pay their expenses, 1462 so that they may have their heads shaved. 1463 Then 1464 everyone will know there is nothing in what they have been told 1465 about you, but that you yourself live in conformity with 1466 the law. 1467 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 1468 that they should avoid 1469 meat that has been sacrificed to idols 1470 and blood and what has been strangled 1471 and sexual immorality.” 21:26 Then Paul took the men the next day, 1472 and after he had purified himself 1473 along with them, he went to the temple and gave notice 1474 of the completion of the days of purification, 1475 when 1476 the sacrifice would be offered for each 1477 of them. 21:27 When the seven days were almost over, 1478 the Jews from the province of Asia 1479 who had seen him in the temple area 1480 stirred up the whole crowd 1481 and seized 1482 him, 21:28 shouting, “Men of Israel, 1483 help! This is the man who teaches everyone everywhere against our people, our law, 1484 and this sanctuary! 1485 Furthermore 1486 he has brought Greeks into the inner courts of the temple 1487 and made this holy place ritually unclean!” 1488 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 1489 they assumed Paul had brought him into the inner temple courts.) 1490 21:30 The whole city was stirred up, 1491 and the people rushed together. 1492 They seized 1493 Paul and dragged him out of the temple courts, 1494 and immediately the doors were shut. 21:31 While they were trying 1495 to kill him, a report 1496 was sent up 1497 to the commanding officer 1498 of the cohort 1499 that all Jerusalem was in confusion. 1500 21:32 He 1501 immediately took 1502 soldiers and centurions 1503 and ran down to the crowd. 1504 When they saw 1505 the commanding officer 1506 and the soldiers, they stopped beating 1507 Paul. 21:33 Then the commanding officer 1508 came up and arrested 1509 him and ordered him to be tied up with two chains; 1510 he 1511 then asked who he was and what 1512 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 1513 and when the commanding officer 1514 was unable 1515 to find out the truth 1516 because of the disturbance, 1517 he ordered Paul 1518 to be brought into the barracks. 1519 21:35 When he came to the steps, Paul 1520 had to be carried 1521 by the soldiers because of the violence 1522 of the mob, 21:36 for a crowd of people 1523 followed them, 1524 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 1525 he said 1526 to the commanding officer, 1527 “May I say 1528 something to you?” The officer 1529 replied, 1530 “Do you know Greek? 1531 21:38 Then you’re not that Egyptian who started a rebellion 1532 and led the four thousand men of the ‘Assassins’ 1533 into the wilderness 1534 some time ago?” 1535 21:39 Paul answered, 1536 “I am a Jew 1537 from Tarsus in Cilicia, a citizen of an important city. 1538 Please 1539 allow me to speak to the people.” 21:40 When the commanding officer 1540 had given him permission, 1541 Paul stood 1542 on the steps and gestured 1543 to the people with his hand. When they had become silent, 1544 he addressed 1545 them in Aramaic, 1546
22:1 “Brothers and fathers, listen to my defense 1547 that I now 1548 make to you.” 22:2 (When they heard 1549 that he was addressing 1550 them in Aramaic, 1551 they became even 1552 quieter.) 1553 Then 1554 Paul said, 22:3 “I am a Jew, 1555 born in Tarsus in Cilicia, but brought up 1556 in this city, educated with strictness 1557 under 1558 Gamaliel 1559 according to the law of our ancestors, 1560 and was 1561 zealous 1562 for God just as all of you are today. 22:4 I 1563 persecuted this Way 1564 even to the point of death, 1565 tying up 1566 both men and women and putting 1567 them in prison, 22:5 as both the high priest and the whole council of elders 1568 can testify about me. From them 1569 I also received 1570 letters to the brothers in Damascus, and I was on my way 1571 to make arrests there and bring 1572 the prisoners 1573 to Jerusalem 1574 to be punished. 22:6 As 1575 I was en route and near Damascus, 1576 about noon a very bright 1577 light from heaven 1578 suddenly flashed 1579 around me. 22:7 Then I 1580 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 1581 the voice of the one who was speaking to me. 22:10 So I asked, 1582 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 1583 and go to Damascus; there you will be told about everything 1584 that you have been designated 1585 to do.’ 22:11 Since I could not see because of 1586 the brilliance 1587 of that light, I came to Damascus led by the hand of 1588 those who were with me. 22:12 A man named Ananias, 1589 a devout man according to the law, 1590 well spoken of by all the Jews who live there, 1591 22:13 came 1592 to me and stood beside me 1593 and said to me, ‘Brother Saul, regain your sight!’ 1594 And at that very moment 1595 I looked up and saw him. 1596 22:14 Then he said, ‘The God of our ancestors 1597 has already chosen 1598 you to know his will, to see 1599 the Righteous One, 1600 and to hear a command 1601 from his mouth, 22:15 because you will be his witness 1602 to all people 1603 of what you have seen and heard. 22:16 And now what are you waiting for? 1604 Get up, 1605 be baptized, and have your sins washed away, 1606 calling on his name.’ 1607 22:17 When 1608 I returned to Jerusalem and was praying in the temple, I fell into a trance 1609 22:18 and saw the Lord 1610 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 1611 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 1612 who believed in you. 22:20 And when the blood of your witness 1613 Stephen was shed, 1614 I myself was standing nearby, approving, 1615 and guarding the cloaks 1616 of those who were killing him.’ 1617 22:21 Then 1618 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 1619 was listening to him until he said this. 1620 Then 1621 they raised their voices and shouted, 1622 “Away with this man 1623 from the earth! For he should not be allowed to live!” 1624 22:23 While they were screaming 1625 and throwing off their cloaks 1626 and tossing dust 1627 in the air, 22:24 the commanding officer 1628 ordered Paul 1629 to be brought back into the barracks. 1630 He told them 1631 to interrogate Paul 1632 by beating him with a lash 1633 so that he could find out the reason the crowd 1634 was shouting at Paul 1635 in this way. 22:25 When they had stretched him out for the lash, 1636 Paul said to the centurion 1637 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 1638 without a proper trial?” 1639 22:26 When the centurion 1640 heard this, 1641 he went to the commanding officer 1642 and reported it, 1643 saying, “What are you about to do? 1644 For this man is a Roman citizen.” 1645 22:27 So the commanding officer 1646 came and asked 1647 Paul, 1648 “Tell me, are you a Roman citizen?” 1649 He replied, 1650 “Yes.” 22:28 The commanding officer 1651 answered, “I acquired this citizenship with a large sum of money.” 1652 “But I was even 1653 born a citizen,” 1654 Paul replied. 1655 22:29 Then those who were about to interrogate him stayed away 1656 from him, and the commanding officer 1657 was frightened when he realized that Paul 1658 was 1659 a Roman citizen 1660 and that he had had him tied up. 1661
22:30 The next day, because the commanding officer 1662 wanted to know the true reason 1663 Paul 1664 was being accused by the Jews, he released him and ordered the chief priests and the whole council 1665 to assemble. He then brought 1666 Paul down and had him stand before them.
23:1 Paul looked directly 1667 at the council 1668 and said, “Brothers, I have lived my life with a clear conscience 1669 before God to this day.” 23:2 At that 1670 the high priest Ananias ordered those standing near 1671 Paul 1672 to strike 1673 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 1674 Do 1675 you sit there judging me according to the law, 1676 and in violation of the law 1677 you order me to be struck?” 23:4 Those standing near him 1678 said, “Do you dare insult 1679 God’s high priest?” 23:5 Paul replied, 1680 “I did not realize, 1681 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 1682
23:6 Then when Paul noticed 1683 that part of them were Sadducees 1684 and the others Pharisees, 1685 he shouted out in the council, 1686 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 1687 of the dead!” 23:7 When he said this, 1688 an argument 1689 began 1690 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.) 1691 23:9 There was a great commotion, 1692 and some experts in the law 1693 from the party of the Pharisees stood up 1694 and protested strongly, 1695 “We find nothing wrong 1696 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 1697 so great the commanding officer 1698 feared that they would tear Paul to pieces, 1699 he ordered the detachment 1700 to go down, take him away from them by force, 1701 and bring him into the barracks. 1702
23:11 The following night the Lord 1703 stood near 1704 Paul 1705 and said, “Have courage, 1706 for just as you have testified about me in Jerusalem, 1707 so you must also testify in Rome.” 1708
23:12 When morning came, 1709 the Jews formed 1710 a conspiracy 1711 and bound themselves with an oath 1712 not to eat or drink anything 1713 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 1714 23:14 They 1715 went 1716 to the chief priests 1717 and the elders and said, “We have bound ourselves with a solemn oath 1718 not to partake 1719 of anything until we have killed Paul. 23:15 So now you and the council 1720 request the commanding officer 1721 to bring him down to you, as if you were going to determine 1722 his case 1723 by conducting a more thorough inquiry. 1724 We are ready to kill him 1725 before he comes near this place.” 1726
23:16 But when the son of Paul’s sister heard about the ambush, 1727 he came and entered 1728 the barracks 1729 and told Paul. 23:17 Paul called 1730 one of the centurions 1731 and said, “Take this young man to the commanding officer, 1732 for he has something to report to him.” 23:18 So the centurion 1733 took him and brought him to the commanding officer 1734 and said, “The prisoner Paul called 1735 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 1736 took him by the hand, withdrew privately, and asked, “What is it that you want 1737 to report to me?” 23:20 He replied, 1738 “The Jews have agreed to ask you to bring Paul down to the council 1739 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 1740 because more than forty of them 1741 are lying in ambush 1742 for him. They 1743 have bound themselves with an oath 1744 not to eat or drink anything 1745 until they have killed him, and now they are ready, waiting for you to agree to their request.” 1746 23:22 Then the commanding officer 1747 sent the young man away, directing him, 1748 “Tell no one that you have reported 1749 these things to me.” 23:23 Then 1750 he summoned 1751 two of the centurions 1752 and said, “Make ready two hundred soldiers to go to Caesarea 1753 along with seventy horsemen 1754 and two hundred spearmen 1755 by 1756 nine o’clock tonight, 1757 23:24 and provide mounts for Paul to ride 1758 so that he may be brought safely to Felix 1759 the governor.” 1760 23:25 He wrote 1761 a letter that went like this: 1762
23:26 Claudius Lysias to His Excellency Governor 1763 Felix, 1764 greetings. 23:27 This man was seized 1765 by the Jews and they were about to kill him, 1766 when I came up 1767 with the detachment 1768 and rescued him, because I had learned that he was 1769 a Roman citizen. 1770 23:28 Since I wanted to know 1771 what charge they were accusing him of, 1772 I brought him down to their council. 1773 23:29 I found he 1774 was accused with reference to controversial questions 1775 about their law, but no charge against him deserved death or imprisonment. 1776 23:30 When I was informed 1777 there would be a plot 1778 against this man, I sent him to you at once, also ordering his accusers to state their charges 1779 against him before you.
23:31 So the soldiers, in accordance with their orders, 1780 took 1781 Paul and brought him to Antipatris 1782 during the night. 23:32 The next day they let 1783 the horsemen 1784 go on with him, and they returned to the barracks. 1785 23:33 When the horsemen 1786 came to Caesarea 1787 and delivered the letter to the governor, they also presented 1788 Paul to him. 23:34 When the governor 1789 had read 1790 the letter, 1791 he asked 1792 what province he was from. 1793 When he learned 1794 that he was from Cilicia, 1795 23:35 he said, “I will give you a hearing 1796 when your accusers arrive too.” Then 1797 he ordered that Paul 1798 be kept under guard in Herod’s palace. 1799
24:1 After five days the high priest Ananias 1800 came down with some elders and an attorney 1801 named 1802 Tertullus, and they 1803 brought formal charges 1804 against Paul to the governor. 24:2 When Paul 1805 had been summoned, Tertullus began to accuse him, 1806 saying, “We have experienced a lengthy time 1807 of peace through your rule, 1808 and reforms 1809 are being made in this nation 1810 through your foresight. 1811 24:3 Most excellent Felix, 1812 we acknowledge this everywhere and in every way 1813 with all gratitude. 1814 24:4 But so that I may not delay 1815 you any further, I beg 1816 you to hear us briefly 1817 with your customary graciousness. 1818 24:5 For we have found 1819 this man to be a troublemaker, 1820 one who stirs up riots 1821 among all the Jews throughout the world, and a ringleader 1822 of the sect of the Nazarenes. 1823 24:6 He 1824 even tried to desecrate 1825 the temple, so we arrested 1826 him. 24:7 [[EMPTY]] 1827 24:8 When you examine 1828 him yourself, you will be able to learn from him 1829 about all these things we are accusing him of doing.” 1830 24:9 The Jews also joined in the verbal attack, 1831 claiming 1832 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 1833 that you have been a judge over this nation for many years, I confidently make my defense. 1834 24:11 As you can verify 1835 for yourself, not more than twelve days ago 1836 I went up to Jerusalem 1837 to worship. 24:12 They did not find me arguing 1838 with anyone or stirring up a crowd 1839 in the temple courts 1840 or in the synagogues 1841 or throughout the city, 1842 24:13 nor can they prove 1843 to you the things 1844 they are accusing me of doing. 1845 24:14 But I confess this to you, that I worship 1846 the God of our ancestors 1847 according to the Way (which they call a sect), believing everything that is according to the law 1848 and that is written in the prophets. 24:15 I have 1849 a hope in God (a hope 1850 that 1851 these men 1852 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 1853 24:16 This is the reason 1854 I do my best to always 1855 have a clear 1856 conscience toward God and toward people. 1857 24:17 After several years 1858 I came to bring to my people gifts for the poor 1859 and to present offerings, 1860 24:18 which I was doing when they found me in the temple, ritually purified, 1861 without a crowd or a disturbance. 1862 24:19 But there are some Jews from the province of Asia 1863 who should be here before you and bring charges, 1864 if they have anything against me. 24:20 Or these men here 1865 should tell what crime 1866 they found me guilty of 1867 when I stood before the council, 1868 24:21 other than 1869 this one thing 1870 I shouted out while I stood before 1871 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 1872
24:22 Then Felix, 1873 who understood the facts 1874 concerning the Way 1875 more accurately, 1876 adjourned their hearing, 1877 saying, “When Lysias the commanding officer comes down, I will decide your case.” 1878 24:23 He ordered the centurion 1879 to guard Paul, 1880 but to let him have some freedom, 1881 and not to prevent any of his friends 1882 from meeting his needs. 1883
24:24 Some days later, when Felix 1884 arrived with his wife Drusilla, 1885 who was Jewish, he sent for Paul and heard him speak 1886 about faith in Christ Jesus. 1887 24:25 While Paul 1888 was discussing 1889 righteousness, self-control, 1890 and the coming judgment, Felix 1891 became 1892 frightened and said, “Go away for now, and when I have an opportunity, 1893 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 1894 and for this reason he sent for Paul 1895 as often as possible 1896 and talked 1897 with him. 24:27 After two years 1898 had passed, Porcius Festus 1899 succeeded Felix, 1900 and because he wanted to do the Jews a favor, Felix left Paul in prison. 1901
25:1 Now 1902 three days after Festus 1903 arrived in the province, he went up to Jerusalem 1904 from Caesarea. 1905 25:2 So the chief priests and the most prominent men 1906 of the Jews brought formal charges 1907 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 1908 they urged Festus 1909 to summon him to Jerusalem, planning an ambush 1910 to kill him along the way. 25:4 Then Festus 1911 replied that Paul was being kept at Caesarea, 1912 and he himself intended to go there 1913 shortly. 25:5 “So,” he said, “let your leaders 1914 go down there 1915 with me, and if this man has done anything wrong, 1916 they may bring charges 1917 against him.”
25:6 After Festus 1918 had stayed 1919 not more than eight or ten days among them, he went down to Caesarea, 1920 and the next day he sat 1921 on the judgment seat 1922 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 1923 bringing many serious 1924 charges that they were not able to prove. 1925 25:8 Paul said in his defense, 1926 “I have committed no offense 1927 against the Jewish law 1928 or against the temple or against Caesar.” 1929 25:9 But Festus, 1930 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 1931 before me there on these charges?” 1932 25:10 Paul replied, 1933 “I am standing before Caesar’s 1934 judgment seat, 1935 where I should be tried. 1936 I have done nothing wrong 1937 to the Jews, as you also know very well. 1938 25:11 If then I am in the wrong 1939 and have done anything that deserves death, I am not trying to escape dying, 1940 but if not one of their charges against me is true, 1941 no one can hand me over to them. 1942 I appeal to Caesar!” 1943 25:12 Then, after conferring with his council, 1944 Festus 1945 replied, “You have appealed to Caesar; 1946 to Caesar 1947 you will go!” 1948
25:13 After several days had passed, King Agrippa 1949 and Bernice arrived at Caesarea 1950 to pay their respects 1951 to Festus. 1952 25:14 While 1953 they were staying there many days, Festus 1954 explained Paul’s case to the king to get his opinion, 1955 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 1956 the chief priests and the elders of the Jews informed 1957 me about him, 1958 asking for a sentence of condemnation 1959 against him. 25:16 I answered them 1960 that it was not the custom of the Romans to hand over anyone 1961 before the accused had met his accusers face to face 1962 and had been given 1963 an opportunity to make a defense against the accusation. 1964 25:17 So after they came back here with me, 1965 I did not postpone the case, 1966 but the next day I sat 1967 on the judgment seat 1968 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 1969 him with any of the evil deeds I had suspected. 1970 25:19 Rather they had several points of disagreement 1971 with him about their own religion 1972 and about a man named Jesus 1973 who was dead, whom Paul claimed 1974 to be alive. 25:20 Because I was at a loss 1975 how I could investigate these matters, 1976 I asked if he were willing to go to Jerusalem and be tried 1977 there on these charges. 1978 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 1979 I ordered him to be kept under guard until I could send him to Caesar.” 1980 25:22 Agrippa 1981 said to Festus, 1982 “I would also like to hear the man myself.” “Tomorrow,” he replied, 1983 “you will hear him.”
25:23 So the next day Agrippa 1984 and Bernice came with great pomp 1985 and entered the audience hall, 1986 along with the senior military officers 1987 and the prominent men of the city. When Festus 1988 gave the order, 1989 Paul was brought in. 25:24 Then Festus 1990 said, “King Agrippa, 1991 and all you who are present here with us, you see this man about whom the entire Jewish populace 1992 petitioned 1993 me both in Jerusalem 1994 and here, 1995 shouting loudly 1996 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 1997 and when he appealed 1998 to His Majesty the Emperor, 1999 I decided to send him. 2000 25:26 But I have nothing definite 2001 to write to my lord 2002 about him. 2003 Therefore I have brought him before you all, and especially before you, King Agrippa, 2004 so that after this preliminary hearing 2005 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 2006 the charges against him.”
26:1 So Agrippa 2007 said to Paul, “You have permission 2008 to speak for yourself.” Then Paul held out his hand 2009 and began his defense: 2010
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 2011 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 2012 familiar with all the customs and controversial issues 2013 of the Jews. Therefore I ask 2014 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 2015 from my youth, spending my life from the beginning among my own people 2016 and in Jerusalem. 2017 26:5 They know, 2018 because they have known 2019 me from time past, 2020 if they are willing to testify, that according to the strictest party 2021 of our religion, I lived as a Pharisee. 2022 26:6 And now I stand here on trial 2023 because of my hope in the promise made by God to our ancestors, 2024 26:7 a promise 2025 that our twelve tribes hope to attain as they earnestly serve God 2026 night and day. Concerning this hope the Jews are accusing me, 2027 Your Majesty! 2028 26:8 Why do you people 2029 think 2030 it is unbelievable 2031 that 2032 God raises the dead? 26:9 Of course, 2033 I myself was convinced 2034 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 2035 from the chief priests, but I also cast my vote 2036 against them when they were sentenced to death. 2037 26:11 I punished 2038 them often in all the synagogues 2039 and tried to force 2040 them to blaspheme. Because I was so furiously enraged 2041 at them, I went to persecute 2042 them even in foreign cities.
26:12 “While doing this very thing, 2043 as I was going 2044 to Damascus with authority and complete power 2045 from the chief priests, 26:13 about noon along the road, Your Majesty, 2046 I saw a light from heaven, 2047 brighter than the sun, shining everywhere around 2048 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, 2049 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 2050 by kicking against the goads.’ 2051 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 2052 ‘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 2053 as a servant and witness 2054 to the things 2055 you have seen 2056 and to the things in which I will appear to you. 26:17 I will rescue 2057 you from your own people 2058 and from the Gentiles, to whom 2059 I am sending you 26:18 to open their eyes so that they turn 2060 from darkness to light and from the power 2061 of Satan to God, so that they may receive forgiveness of sins and a share 2062 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 2063 I was not disobedient 2064 to the heavenly 2065 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 2066 and to the Gentiles, that they should repent and turn to God, 2067 performing deeds consistent with 2068 repentance. 26:21 For this reason the Jews seized me in the temple courts 2069 and were trying to kill me. 26:22 I have experienced 2070 help from God to this day, and so I stand testifying to both small and great, saying nothing except 2071 what the prophets and Moses said 2072 was going to happen: 26:23 that 2073 the Christ 2074 was to suffer and be the first to rise from the dead, to proclaim light both to our people 2075 and to the Gentiles.” 2076
26:24 As Paul 2077 was saying these things in his defense, Festus 2078 exclaimed loudly, “You have lost your mind, 2079 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 2080 “I have not lost my mind, most excellent Festus, 2081 but am speaking 2082 true and rational 2083 words. 26:26 For the king knows about these things, and I am speaking freely 2084 to him, 2085 because I cannot believe 2086 that any of these things has escaped his notice, 2087 for this was not done in a corner. 2088 26:27 Do you believe the prophets, 2089 King Agrippa? 2090 I know that you believe.” 26:28 Agrippa 2091 said to Paul, “In such a short time are you persuading me to become a Christian?” 2092 26:29 Paul replied, “I pray to God that whether in a short or a long time 2093 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 2094
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, 2095 “This man is not doing anything deserving 2096 death or imprisonment.” 26:32 Agrippa 2097 said to Festus, 2098 “This man could have been released 2099 if he had not appealed to Caesar.” 2100
27:1 When it was decided we 2101 would sail to Italy, 2102 they handed over Paul and some other prisoners to a centurion 2103 of the Augustan Cohort 2104 named Julius. 27:2 We went on board 2105 a ship from Adramyttium 2106 that was about to sail to various ports 2107 along the coast of the province of Asia 2108 and put out to sea, 2109 accompanied by Aristarchus, a Macedonian 2110 from Thessalonica. 2111 27:3 The next day we put in 2112 at Sidon, 2113 and Julius, treating Paul kindly, 2114 allowed him to go to his friends so they could provide him with what he needed. 2115 27:4 From there we put out to sea 2116 and sailed under the lee 2117 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 2118 off Cilicia and Pamphylia, 2119 we put in 2120 at Myra 2121 in Lycia. 2122 27:6 There the centurion 2123 found 2124 a ship from Alexandria 2125 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 2126 for many days and arrived with difficulty off Cnidus. 2127 Because the wind prevented us from going any farther, 2128 we sailed under the lee 2129 of Crete off Salmone. 2130 27:8 With difficulty we sailed along the coast 2131 of Crete 2132 and came to a place called Fair Havens that was near the town of Lasea. 2133
27:9 Since considerable time had passed and the voyage was now dangerous 2134 because the fast 2135 was already over, 2136 Paul advised them, 2137 27:10 “Men, I can see the voyage is going to end 2138 in disaster 2139 and great loss not only of the cargo and the ship, but also of our lives.” 2140 27:11 But the centurion 2141 was more convinced 2142 by the captain 2143 and the ship’s owner than by what Paul said. 2144 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 2145 to put out to sea 2146 from there. They hoped that 2147 somehow they could reach 2148 Phoenix, 2149 a harbor of Crete facing 2150 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 2151 they could carry out 2152 their purpose, so they weighed anchor 2153 and sailed close along the coast 2154 of Crete. 27:14 Not long after this, a hurricane-force 2155 wind called the northeaster 2156 blew down from the island. 2157 27:15 When the ship was caught in it 2158 and could not head into 2159 the wind, we gave way to it and were driven 2160 along. 27:16 As we ran under the lee of 2161 a small island called Cauda, 2162 we were able with difficulty to get the ship’s boat 2163 under control. 27:17 After the crew 2164 had hoisted it aboard, 2165 they used supports 2166 to undergird the ship. Fearing they would run aground 2167 on the Syrtis, 2168 they lowered the sea anchor, 2169 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 2170 they began throwing the cargo overboard, 2171 27:19 and on the third day they threw the ship’s gear 2172 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 2173 storm continued to batter us, 2174 we finally abandoned all hope of being saved. 2175
27:21 Since many of them had no desire to eat, 2176 Paul 2177 stood up 2178 among them and said, “Men, you should have listened to me 2179 and not put out to sea 2180 from Crete, thus avoiding 2181 this damage and loss. 27:22 And now I advise 2182 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 2183 27:23 For last night an angel of the God to whom I belong 2184 and whom I serve 2185 came to me 2186 27:24 and said, 2187 ‘Do not be afraid, Paul! You must stand before 2188 Caesar, 2189 and God has graciously granted you the safety 2190 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 2191 that it will be just as I have been told. 27:26 But we must 2192 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 2193 across the Adriatic Sea, 2194 about midnight the sailors suspected they were approaching some land. 2195 27:28 They took soundings 2196 and found the water was twenty fathoms 2197 deep; when they had sailed a little farther 2198 they took soundings again and found it was fifteen fathoms 2199 deep. 27:29 Because they were afraid 2200 that we would run aground on the rocky coast, 2201 they threw out 2202 four anchors from the stern and wished 2203 for day to appear. 2204 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 2205 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 2206 and the soldiers, “Unless these men stay with the ship, you 2207 cannot be saved.” 27:32 Then the soldiers cut the ropes 2208 of the ship’s boat and let it drift away. 2209
27:33 As day was about to dawn, 2210 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 2211 and have gone 2212 without food; you have eaten nothing. 2213 27:34 Therefore I urge you to take some food, for this is important 2214 for your survival. 2215 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 2216 took bread 2217 and gave thanks to God in front of them all, 2218 broke 2219 it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six 2220 persons on the ship.) 2221 27:38 When they had eaten enough to be satisfied, 2222 they lightened the ship by throwing the wheat 2223 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 2224 a bay 2225 with a beach, 2226 where they decided to run the ship aground if they could. 27:40 So they slipped 2227 the anchors 2228 and left them in the sea, at the same time loosening the linkage 2229 that bound the steering oars 2230 together. Then they hoisted 2231 the foresail 2232 to the wind and steered toward 2233 the beach. 27:41 But they encountered a patch of crosscurrents 2234 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 2235 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 2236 so that none of them would escape by swimming away. 2237 27:43 But the centurion, 2238 wanting to save Paul’s life, 2239 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 2240 27:44 and the rest were to follow, 2241 some on planks 2242 and some on pieces of the ship. 2243 And in this way 2244 all were brought safely to land.
28:1 After we had safely reached shore, 2245 we learned that the island was called Malta. 2246 28:2 The local inhabitants 2247 showed us extraordinary 2248 kindness, for they built a fire and welcomed us all because it had started to rain 2249 and was cold. 28:3 When Paul had gathered a bundle of brushwood 2250 and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people 2251 saw the creature hanging from Paul’s 2252 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 2253 has not allowed him to live!” 2254 28:5 However, 2255 Paul 2256 shook 2257 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 2258 or suddenly drop dead. So after they had waited 2259 a long time and had seen 2260 nothing unusual happen 2261 to him, they changed their minds 2262 and said he was a god. 2263
28:7 Now in the region around that place 2264 were fields belonging to the chief official 2265 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 2266 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 2267 and after praying, placed 2268 his hands on him and healed 2269 him. 28:9 After this had happened, many of the people on the island who were sick 2270 also came and were healed. 2271 28:10 They also bestowed many honors, 2272 and when we were preparing to sail, 2273 they gave 2274 us all the supplies we needed. 2275
28:11 After three months we put out to sea 2276 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 2277 as its figurehead. 2278 28:12 We put in 2279 at Syracuse 2280 and stayed there three days. 28:13 From there we cast off 2281 and arrived at Rhegium, 2282 and after one day a south wind sprang up 2283 and on the second day we came to Puteoli. 2284 28:14 There 2285 we found 2286 some brothers 2287 and were invited to stay with them seven days. And in this way we came to Rome. 2288 28:15 The brothers from there, 2289 when they heard about us, came as far as the Forum of Appius 2290 and Three Taverns 2291 to meet us. When he saw them, 2292 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 2293 by himself, with the soldier who was guarding him.
28:17 After three days 2294 Paul 2295 called the local Jewish leaders 2296 together. When they had assembled, he said to them, “Brothers, 2297 although I had done 2298 nothing against our people or the customs of our ancestors, 2299 from Jerusalem 2300 I was handed over as a prisoner to the Romans. 2301 28:18 When 2302 they had heard my case, 2303 they wanted to release me, 2304 because there was no basis for a death sentence 2305 against me. 28:19 But when the Jews objected, 2306 I was forced to appeal to Caesar 2307 – not that I had some charge to bring 2308 against my own people. 2309 28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 2310 28:21 They replied, 2311 “We have received no letters from Judea about you, nor have any of the brothers come from there 2312 and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know 2313 that people 2314 everywhere speak against 2315 it.”
28:23 They set 2316 a day to meet with him, 2317 and they came to him where he was staying 2318 in even greater numbers. 2319 From morning until evening he explained things 2320 to them, 2321 testifying 2322 about the kingdom of God 2323 and trying to convince 2324 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 2325 by what he said, 2326 but others refused 2327 to believe. 28:25 So they began to leave, 2328 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 2329 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 2330 but will never understand,
and you will keep on looking, 2331 but will never perceive.
28:27 For the heart of this people has become dull, 2332
and their ears are hard of hearing, 2333
and they have closed their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their heart
and turn, 2334 and I would heal them.”’ 2335
28:28 “Therefore be advised 2336 that this salvation from God 2337 has been sent to the Gentiles; 2338 they 2339 will listen!”
28:29 [[EMPTY]] 234028:30 Paul 2341 lived 2342 there two whole years in his own rented quarters 2343 and welcomed 2344 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 2345 with complete boldness 2346 and without restriction. 2347
1 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
2 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
3 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
4 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
5 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
6 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
7 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
8 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
9 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
10 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
11 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
12 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
13 tn Or “your gifts to the needy.”
14 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
13 tn Grk “And now.” 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.
14 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
15 tn Grk “a certain Simon.”
16 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
19 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
20 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
21 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
22 tn Grk “about the sixth hour.”
23 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
24 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
25 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
28 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
29 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
30 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
31 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
32 tn Or “coming down.”
33 tn Or “to the ground.”
31 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
32 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
33 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
34 tn Grk “And there came.” 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.
35 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
36 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
37 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
40 tn Grk “And the voice.” 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.
41 tn Or “declare.”
42 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
43 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
46 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
47 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
48 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
49 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
50 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
52 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
55 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
56 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
58 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
59 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
61 sn See the note on the word centurion in 10:1.
62 tn Or “just.”
63 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
64 tn Grk “hear words.”
64 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
65 tn Or “went forth.”
66 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
67 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
68 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
69 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
70 tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
71 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
72 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
73 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
73 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
74 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
76 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.
77 tn Or “many people assembled.”
79 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
80 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
81 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
82 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
83 tn This is a generic use of ἄνθρωπος (anqrwpo").
84 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
82 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
83 tn Grk “ask for what reason.”
85 tn Grk “And Cornelius.” 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.
86 tn Grk “said.”
87 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
88 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
88 tn Or “your gifts to the needy.”
89 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
91 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
94 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
95 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
96 tn Or “to hear everything.”
97 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
97 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
98 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
100 sn See Luke 24:47.
101 tn Or “shows reverence for him.”
102 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
103 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
104 tn Grk “the word.”
105 tn Grk “to the sons.”
106 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
107 tn Or “by.”
108 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
109 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
106 tn Or “proclaimed.”
109 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
110 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
111 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
112 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
113 sn See Acts 7:9.
112 tn Grk “And we.” 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.
113 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
114 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
115 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
116 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
115 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
116 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
118 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
119 sn Ate and drank. See Luke 24:35-49.
121 tn Grk “and he.” 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.
122 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
123 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.
124 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
125 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
126 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
124 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
125 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
127 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
128 tn Or “word.”
130 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
131 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
132 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
133 tn Or “because.”
134 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
135 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
133 tn Or “extolling,” “magnifying.”
136 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
137 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
139 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
140 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
142 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
143 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
145 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
146 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
147 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
148 tn Or “You were a guest in the home of” (according to L&N 23.12).
149 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
151 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
154 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
155 tn Or “coming down.”
156 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
157 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
158 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
159 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
160 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
163 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
166 tn Or “declare.” The wording matches Acts 10:15.
169 tn Grk “And behold.”
170 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.
171 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
172 tn The word “staying” is not in the Greek text but is implied.
172 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
175 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
178 tn Or “came down on.”
179 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
180 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
181 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
182 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
183 sn John…Spirit. This remark repeats Acts 1:5.
184 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
185 sn That is, the same gift of the Holy Spirit.
186 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
187 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
188 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
187 tn Grk “these things.”
188 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
189 tn Or “glorified.”
190 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
191 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
190 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
191 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
192 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
193 tn Grk “and Cyprus,” but 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.
194 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
195 tn Grk “word.”
193 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
194 sn Cyrene was a city on the northern African coast west of Egypt.
195 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
196 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
197 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
196 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
197 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
198 sn Again, the expression turned is a summary term for responding to the gospel.
199 tn Grk “Word.”
200 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
201 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
202 tc ‡ Most
203 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
202 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
203 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
204 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
205 tn Grk “a significant crowd.”
208 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
209 tn Grk “So it happened 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.
210 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
211 tn Grk “a significant crowd.”
212 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
213 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
211 tn Grk “In these days,” but the dative generally indicates a specific time.
212 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
213 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
214 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
215 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
216 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
214 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
215 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
216 tn Grk “great.”
217 sn This famine is one of the firmly fixed dates in Acts. It took place from
218 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
219 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
220 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
217 tn So BDAG 410 s.v. εὐπορέω.
218 tn Or “determined,” “resolved.”
219 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
220 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
221 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
223 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
224 tn Or “King Herod had some from the church arrested.”
225 tn Or “to cause them injury.”
226 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
229 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
230 sn This is a parenthetical note by the author.
232 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
233 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
234 tn Or “intended”; Grk “wanted.”
235 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
235 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
236 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
238 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
239 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
240 tn Or “were guarding.”
241 tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
242 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
243 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
244 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
245 tn Grk “the hands,” but the wrist was considered a part of the hand.
244 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
245 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
246 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
247 tn Or “outer garment.”
247 tn Grk “And going out he followed.”
248 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
249 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
250 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
250 tn Or perhaps, “guard posts.”
251 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
252 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
253 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
254 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
253 tn Grk “And when.” 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.
254 tn Or “delivered.”
255 sn Here the hand of Herod is a metaphor for Herod’s power or control.
256 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
257 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
256 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
257 tn Grk “John who was also called Mark.”
259 tn Or “responded.”
262 tn Or “informed.”
263 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
265 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
266 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
267 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
268 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
268 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
269 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
271 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.
272 tc ‡ Most
273 tn Or “led.”
274 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
274 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
275 tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
277 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
278 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
279 tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
280 tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
281 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
282 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in
283 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.
280 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
281 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
282 sn Tyre was a city and seaport on the coast of Phoenicia.
283 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
284 tn Or “with one accord.”
285 tn Or “persuading.”
286 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
287 tn The words “to help them” are not in the Greek text, but are implied.
288 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
283 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
284 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
285 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
286 tn Or “delivered a public address.”
286 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
287 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
288 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
289 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
290 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
291 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
292 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
292 sn A metonymy for the number of adherents to God’s word.
293 tn Or “spreading.”
295 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some
296 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
297 tn Grk “fulfilled.”
298 tn Grk “ministry” or “service.”
299 tn Grk “John who was also called Mark.”
298 sn Antioch was a city in Syria (not Antioch in Pisidia).
299 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
300 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
301 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
302 tn Or “the governor.”
303 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
301 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
302 tn Or “Appoint.”
304 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
305 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
306 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
307 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
308 sn Seleucia was the port city of Antioch in Syria.
309 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
310 tn Grk “And when.” 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.
311 tn The participle γενόμενοι (genomenoi) is taken temporally.
312 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
313 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
314 sn See the note on synagogue in 6:9.
315 sn John refers here to John Mark (see Acts 12:25).
316 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
313 tn Or “had passed through,” “had traveled through.”
314 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
315 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
316 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
317 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
318 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
319 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
319 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
320 sn A parenthetical note by the author.
321 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
322 sn A parenthetical note by the author.
323 sn This qualifying clause in the narrative indicates who represented God in the dispute.
324 tn Or “gazed intently.”
325 tn Or “unscrupulousness.”
326 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
328 tn Grk “And now.” 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.
329 tn Grk “upon,” but in a negative sense.
330 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
331 tn Grk “fell on.”
332 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
331 sn See the note on proconsul in v. 8.
332 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
333 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
334 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
334 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
335 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
336 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
337 sn Pamphylia was a province in the southern part of Asia Minor.
338 sn That is, John Mark.
339 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
337 tn Or “Passing by.”
338 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
339 tn Or “at Antioch in Pisidia.”
340 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
341 sn See the note on synagogue in 6:9.
340 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
341 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
342 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
343 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
344 tn Or “word.”
345 tn Or “encouragement.”
346 tn Or “give it.”
343 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
344 tn Or “motioned.”
345 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.
346 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
346 tn Or “people of Israel.”
347 tn Or “forefathers”; Grk “fathers.”
348 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
349 tn Or “as resident aliens.”
350 tn Or “land.”
351 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
349 tn Grk “And for.” 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.
350 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
351 tn Or “desert.”
352 tn Grk “And after.” 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.
353 tn The participle καθελών (kaqelwn) is taken temporally.
354 sn Seven nations. See Deut 7:1.
355 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
355 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
356 tn Grk “And after these things.” 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.
357 tn The words “the time of” are not in the Greek text, but are implied.
358 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
361 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
362 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
363 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
364 sn A quotation from Ps 89:20.
365 sn A quotation from 1 Sam 13:14.
366 tn Or “who will perform all my will,” “who will carry out all my wishes.”
364 tn Or “From the offspring”; Grk “From the seed.”
365 sn The phrase this man is in emphatic position in the Greek text.
366 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
367 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
368 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
369 sn John refers here to John the Baptist.
370 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
370 tn Or “task.”
371 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
372 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
373 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
374 tn Grk “sons”
375 tn Or “race.”
376 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
377 tn Grk “word.”
376 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
377 tn Grk “this one.”
378 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
379 tn The participle κρίναντες (krinante") is instrumental here.
380 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.
379 tn Grk “And though.” 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.
380 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
381 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
382 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
382 tn Or “carried out.”
383 sn That is, everything that was written in OT scripture.
384 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
385 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
386 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.
385 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
388 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
389 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
390 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
391 tn Or “to our forefathers”; Grk “the fathers.”
394 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
395 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
396 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
397 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
397 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
398 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
399 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
400 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
401 tn The pronoun “you” is plural here. The promises of David are offered to the people.
402 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
403 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
400 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
401 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
402 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
403 sn A quotation from Ps 16:10.
403 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
404 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
405 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
406 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
406 sn The one whom God raised up refers to Jesus.
407 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
409 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
412 sn This one refers here to Jesus.
413 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
414 tn Or “could not free.”
415 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
415 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
416 tn Or “in.”
418 tn Or “and die!”
419 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
421 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
422 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
423 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
424 tn Or “begging,” “inviting.”
425 tn Or “matters.”
424 sn See the note on synagogue in 6:9.
425 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
426 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
427 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
428 tn Grk “who, as they were speaking with them, were persuading them.”
429 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.
427 tc Most
430 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.
431 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
432 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
433 tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.
433 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
434 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
435 tn Or “and consider yourselves unworthy.”
436 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
437 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
436 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
437 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
438 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
439 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
440 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
439 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
440 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
441 sn Note the contrast to v. 46 in regard to eternal life.
442 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.
445 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
446 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
448 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
449 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
450 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
451 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
454 sn Iconium. See the note in 13:51.
455 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
456 sn See the note on synagogue in 6:9.
457 tn Or “that a large crowd.”
457 tn Or “who would not believe.”
458 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
460 tn The word “there” is not in the Greek text, but is implied.
461 sn The Lord testified to the message by granting the signs described in the following clause.
462 tn Grk “word.”
463 tn Here the context indicates the miraculous nature of the signs mentioned.
463 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
464 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
466 tn Grk “So there came about an attempt” 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.
467 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
468 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
469 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
470 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
471 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
472 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
472 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
473 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
475 tn Grk “And in.” 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.
476 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
477 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
478 tn Grk “lame from his mother’s womb” (an idiom).
478 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
479 tn Or “looked.”
481 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
482 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
483 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
484 tn Grk “they lifted up their voice” (an idiom).
485 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
486 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
487 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
488 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
489 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
490 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
491 sn See the note on Zeus in the previous verse.
492 tn Or “oxen.”
493 tn Or “wreaths.”
494 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
493 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
494 tn The participle ἀκούσαντες (akousante") is taken temporally.
495 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
496 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
497 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
496 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
497 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
498 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
499 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
499 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
500 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
501 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
502 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
503 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
504 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
505 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
505 tn The participle λέγοντες (legontes) is regarded as indicating means.
506 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
508 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
509 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
510 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
511 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
511 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
512 tn Grk “And on.” 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.
513 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
514 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
515 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
516 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
517 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
518 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
519 sn This reference to the kingdom of God clearly refers to its future arrival.
520 tn Or “sufferings.”
520 sn Appointed elders. See Acts 20:17.
521 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
522 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
523 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
523 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
524 sn Pamphylia was a province along the southern coast of Asia Minor.
526 tn Or “message.”
527 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
528 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
529 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
530 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
531 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
532 tn Or “announced.”
533 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
534 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
535 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
536 tn Grk “no little (time)” (an idiom).
538 sn That is, they came down from Judea to Antioch in Syria.
539 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
541 tn Grk “no little argument and debate” (an idiom).
542 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
543 tn Grk “go up to,” but in this context a meeting is implied.
544 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
545 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
544 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
545 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
546 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
547 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
548 tn Or “announced.”
549 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
550 sn See the note on Pharisee in 5:34.
551 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
552 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
553 tn Or “keep.”
553 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
556 tn Or “discussion.” This term is repeated from v. 2.
557 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
558 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
559 tn Or “word.”
560 tn Or “of the good news.”
561 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
559 sn The expression who knows the heart means “who knows what people think.”
560 tn Or “has borne witness.”
561 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
562 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
563 tn Or “purifying.”
565 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
566 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
567 tn Or “forefathers”; Grk “fathers.”
568 tn Or “by.”
569 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
571 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
572 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
574 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
575 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
577 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
578 tn Or “reported,” “described.”
579 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
580 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
581 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
580 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
581 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
583 tn Grk “After these things.”
584 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
585 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
586 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
586 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
587 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
588 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
589 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
590 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
589 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
590 sn An allusion to Isa 45:21.
592 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
593 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
594 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
595 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
596 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
597 tn Or “polluted.”
598 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 following provision in Acts 15:20, and from blood).
598 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
599 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
600 sn See the note on synagogue in 6:9.
601 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
602 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
603 sn Antioch was a city in Syria (not Antioch in Pisidia).
604 tn Grk “writing by their hand” (an idiom for sending a letter).
605 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
606 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
607 tn Grk “to the brothers who are from the Gentiles.”
608 sn Antioch was a city in Syria (not Antioch in Pisidia).
609 tn Grk “and Syria,” but 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.
607 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
608 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
609 tn Grk “souls.”
610 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
610 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
611 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
613 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
614 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
615 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
616 tn This verb has been translated as an epistolary aorist.
617 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
618 tn Grk “by means of word” (an idiom for a verbal report).
619 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
620 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
622 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.
623 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
624 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
625 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
626 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
625 tn Or “sent away.”
626 sn Antioch was a city in Syria (not Antioch in Pisidia).
627 tn Or “congregation” (referring to the group of believers).
628 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
629 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
630 tn Or “at its encouraging message.”
631 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
634 tn Grk “And after.” 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.
635 tn The word “there” is not in the Greek text, but is implied.
637 tc A few
640 sn Antioch was a city in Syria (not Antioch in Pisidia).
641 sn This is a parenthetical note by the author.
642 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
643 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
644 tn See the note on the phrase “word of the Lord” in v. 35.
645 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
646 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
647 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
649 tn Grk “There happened a sharp disagreement.” 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.
650 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
651 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
652 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
652 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
653 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
655 sn Strengthening. See Acts 14:22; 15:32; 18:23.
658 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
659 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
660 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
661 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
662 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
661 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
662 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
663 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
664 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
664 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
665 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
666 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
667 tn Or “who lived in the area.”
668 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
667 tn Or “cities.”
668 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
669 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
670 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
671 tn Or “observe” or “follow.”
670 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
673 sn Phrygia was a district in central Asia Minor west of Pisidia.
674 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
675 tn Or “forbidden.”
676 tn Or “word.”
677 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.
676 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
677 sn Mysia was a province in northwest Asia Minor.
678 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
679 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
680 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
679 tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
680 sn Mysia was a province in northwest Asia Minor.
681 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
682 tn Grk “And a.” 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.
683 tn The word “there” is not in the Greek text, but is implied.
684 tn The participle λέγων (legwn) is redundant and has not been translated.
685 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
686 sn Macedonia was the Roman province of Macedonia in Greece.
685 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
686 tn Grk “sought.”
687 sn Macedonia was the Roman province of Macedonia in Greece.
688 tn Or “summoned.”
688 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
689 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
690 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
691 sn Samothrace is an island in the northern part of the Aegean Sea.
692 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
691 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
692 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
693 sn Macedonia was the Roman province of Macedonia in Greece.
694 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
694 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.
695 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
696 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
697 tn The word “there” is not in the Greek text, but is implied.
697 tn Grk “And a.” 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.
698 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
699 sn Thyatira was a city in the province of Lydia in Asia Minor.
700 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
701 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”
700 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
701 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
702 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
703 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
703 tn Grk “Now it happened 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.
704 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
705 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
706 tn Or “masters.”
707 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
706 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
707 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
708 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
709 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
709 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
710 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
711 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
712 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
712 tn Or “masters.”
713 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
714 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
715 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
715 tn Grk “And when.” 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.
716 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
717 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
718 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
718 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
719 tn Or “acknowledge.”
720 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
721 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
721 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
722 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
723 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
724 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
724 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
725 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
727 tn Or “prison.”
728 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
730 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
731 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
732 tn The words “the rest of” are not in the Greek text, but are implied.
733 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
736 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
737 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
738 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
739 tn Or “thought.”
739 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
740 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
742 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
743 tn Or “and prostrated himself.”
745 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
746 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
748 tn Grk “said.”
749 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
750 tc The majority of
751 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
752 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
754 tn Grk “And at.” 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.
755 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
756 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
757 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
758 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
759 tn Or “immediately.”
757 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
758 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
759 tn Or “he was overjoyed.”
760 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
761 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
760 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
761 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
762 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
763 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
764 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
765 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
766 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
767 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
768 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
769 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
770 tn The word “us” 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.
771 tn L&N 28.71 has “send us away secretly” for this verse.
772 tn Grk “But they.”
773 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
769 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
770 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
772 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
773 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
774 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
775 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
778 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
779 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
780 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
781 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
782 sn See the note on synagogue in 6:9.
781 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
782 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
784 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
785 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
786 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
787 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
788 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
787 tn Or “convinced.”
788 tn Or “a large crowd.”
789 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
790 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
790 tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
791 tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
792 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
793 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.
794 sn The attack took place at Jason’s house because this was probably the location of the new house church.
795 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
796 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
793 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
794 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
795 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
796 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
796 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
797 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
798 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
799 tn The word “named” is not in the Greek text, but is supplied for clarity.
800 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
799 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
800 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
802 tn Grk “And after.” 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.
803 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
804 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
805 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
806 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
807 sn See the note on synagogue in 6:9.
808 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
809 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
810 sn Thessalonica was a city in Macedonia (modern Salonica).
811 tn Or “willingly,” “readily”; Grk “with all eagerness.”
812 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
813 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
814 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
811 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
812 tn Or “respected.”
814 sn Thessalonica was a city in Macedonia (modern Salonica).
815 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
816 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
817 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
818 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
817 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
818 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
820 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
821 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
823 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
824 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”
825 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
826 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
827 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
828 sn See the note on synagogue in 6:9.
829 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
829 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
830 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
831 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
832 tn Grk “saying.”
833 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
834 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
835 sn This is a parenthetical note by the author.
832 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
833 tn Or “to the council of the Areopagus.” See also the term in v. 22.
835 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
836 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
838 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
839 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
840 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
841 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
842 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
843 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
844 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
845 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
846 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
847 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
848 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
849 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
850 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
851 tn Grk “he himself gives to all [people] life and breath and all things.”
853 sn The one man refers to Adam (the word “man” is understood).
854 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
855 tn Grk “to live over all the face of the earth.”
856 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
857 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
856 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
857 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
858 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
859 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”
860 sn This quotation is from Aratus (ca. 310-245
862 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
863 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
864 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
865 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
866 tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
865 tn Or “has deliberately paid no attention to.”
866 tn Or “times when people did not know.”
867 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
868 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
868 tn Or “fixed.”
869 sn The world refers to the whole inhabited earth.
870 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
871 tn The participle ἀναστήσας (anasthsa") indicates means here.
871 tn The participle ἀκούσαντες (akousante") has been taken temporally.
872 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
874 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
877 tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).
878 tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
879 tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.
880 tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.
881 tn Grk “and a woman”; but 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.
880 tn Grk “After these things.”
881 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
882 tn Or “Paul left.”
883 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
884 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
883 tn Grk “And he.” 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 word “there” is not in the Greek text but is implied.
884 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
885 sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
886 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
887 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
888 tn Or “to leave.”
889 map For location see JP4-A1.
890 tn Or “went to.”
886 tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.
887 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
888 sn This is a parenthetical note by the author.
889 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
890 sn See the note on synagogue in 6:9.
891 tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.
892 tn Grk “came down.”
893 sn Macedonia was the Roman province of Macedonia in Greece.
894 tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
895 tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
896 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
895 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.
896 tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.
897 tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.
898 sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).
899 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
898 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
899 tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.
900 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
901 tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
901 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
902 tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.
904 sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.
905 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
906 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
907 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
908 tn Or “injure.”
910 tn The word “there” is not in the Greek text, but is implied.
911 tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).
913 sn Gallio was proconsul of Achaia from
914 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
915 sn Achaia was a Roman province created in 146
916 tn Grk “with one accord.”
917 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
916 tn Or “inciting.”
917 tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
919 tn Grk “about to open his mouth” (an idiom).
920 tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
921 tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”
922 tn Grk “accepting your complaint, O Jews.”
922 tn Or “dispute.”
923 tn Grk “see to it” (an idiom).
924 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
925 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
926 sn See the note on the term judgment seat in 18:12.
928 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
929 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
930 sn See the note on the term judgment seat in 18:12.
931 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
931 tn The participle προσμείνας (prosmeina") is taken temporally.
932 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
933 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.
934 tn Grk “Syria, and with him.”
935 sn See the note on Aquila in 18:2.
936 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
937 tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
938 tn That is, “before he sailed from Cenchrea.”
939 sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
934 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
935 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
936 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
937 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
938 sn See the note on synagogue in 6:9.
939 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
937 sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
940 tn Or “but took leave of.”
941 tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
942 tn Or “will return.”
943 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
944 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
943 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”
944 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 sea voyage of 620 mi (990 km).
945 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.
946 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
947 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
946 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
947 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
948 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
949 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
950 tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
951 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
952 tn Or “had been taught.”
953 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
954 tn Grk “the things.”
955 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
955 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
956 sn See the note on synagogue in 6:9.
957 sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
958 tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
958 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
959 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
960 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.
961 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.
962 tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.
961 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
962 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.
963 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).
964 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
964 tn Grk “It happened that while.” 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.
965 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
966 tn Or “interior.”
967 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
968 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
969 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
970 tn The word “there” is not in the Greek text but is implied.
967 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
968 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
969 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
970 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
971 tn Grk “they said.”
973 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
976 tn Or “laid.”
977 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
978 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
979 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
979 sn This is a parenthetical note by the author.
982 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
983 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
984 sn See the note on synagogue in 6:9.
985 tn Or “boldly.”
986 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
987 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
988 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
985 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
986 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
987 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
988 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
989 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
990 tn The words “with him” are not in the Greek text, but are implied.
991 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
992 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
993 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
988 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.
989 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
991 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
994 tn Or “skin” (the outer surface of the body).
995 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
996 tn The words “of them” are not in the Greek text, but are implied.
997 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
998 tn Grk “to name the name.”
999 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
1000 sn The expression I sternly warn you means “I charge you as under oath.”
1000 tn Grk “a certain Sceva.”
1001 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
1003 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
1004 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
1005 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
1006 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
1006 tn Grk “in whom the evil spirit was.”
1007 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
1008 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
1009 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
1009 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1010 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
1011 tn Or “exalted.”
1012 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
1013 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
1015 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
1016 tn On this term see BDAG 800 s.v. περίεργος 2.
1017 tn Or “scrolls.”
1018 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
1019 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
1020 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
1018 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1019 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
1020 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
1021 tn Grk “all these things had been fulfilled.”
1022 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
1023 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1024 sn Macedonia was the Roman province of Macedonia in Greece.
1025 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
1026 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
1027 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
1024 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
1025 tn Grk “two of those who ministered to him.”
1026 sn Macedonia was the Roman province of Macedonia in Greece.
1027 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.
1027 tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.
1028 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
1029 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
1030 sn The Way refers to the Christian movement (Christianity).
1030 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
1031 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
1032 tn Grk “brought not a little business” (an idiom).
1033 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
1033 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
1034 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
1035 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
1036 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
1036 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
1037 tn Or “misled.”
1038 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
1039 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1040 tn Grk “Asia”; see the note on this word in v. 22.
1041 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
1042 tn The words “at all” are not in the Greek text but are implied.
1039 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
1040 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
1041 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
1042 tn Grk “Asia”; see the note on this word in v. 22.
1043 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
1042 tn Grk “And when.” 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.
1043 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
1044 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
1045 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
1046 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
1045 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1046 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
1047 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
1048 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
1049 tn Grk “to the theater with one accord.”
1048 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
1051 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
1052 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
1053 tn The words “a message” 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.
1054 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
1054 tn Or “had assembled.”
1057 tn Or “Some of the crowd gave instructions to.”
1058 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
1059 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
1060 tn Or “motioning.”
1061 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
1062 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
1060 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
1061 tn Grk “[they shouted] with one voice from all of them” (an idiom).
1062 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
1063 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
1063 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
1064 tn This is a generic use of ἄνθρωπος (anqrwpo").
1065 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
1066 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
1067 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1066 tn Grk “these things.”
1067 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
1068 tn Grk “it is necessary that you be quiet.”
1069 tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
1069 tn Or perhaps, “desecrators of temples.”
1070 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
1072 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
1073 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
1074 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
1075 tn Or “anything more than this.”
1076 tn Or “resolved.”
1077 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
1078 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
1079 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
1080 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
1081 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
1081 tn Grk “And after.” 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.
1082 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
1083 tn Grk “these things.”
1084 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
1084 tn Or “exhorting.”
1085 tn Or “and taking leave of them.”
1086 sn Macedonia was the Roman province of Macedonia in Greece.
1087 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
1088 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
1089 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
1090 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
1090 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
1091 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
1092 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
1093 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
1094 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
1095 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
1096 sn Macedonia was the Roman province of Macedonia in Greece.
1093 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
1094 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
1095 tn Grk “of the Thessalonians.”
1096 tn Grk “and Gaius,” but 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.
1097 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
1098 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.
1096 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
1097 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
1099 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
1100 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1101 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
1102 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
1103 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
1104 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
1102 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
1103 tn Or “assembled.”
1104 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
1105 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
1106 tn Or “prolonged.”
1105 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
1106 sn This is best taken as a parenthetical note by the author.
1108 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
1109 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
1110 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
1111 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
1111 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
1112 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
1113 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
1114 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
1115 tn Grk “for his life is in him” (an idiom).
1114 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1115 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
1116 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
1117 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
1120 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
1121 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1122 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
1123 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
1124 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
1125 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
1126 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
1127 tn Or “there on foot.”
1123 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
1124 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
1125 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
1126 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
1127 tn Or “offshore from Chios.”
1128 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
1129 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
1130 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
1129 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
1130 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
1131 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.
1132 tn Or “was eager.”
1133 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1134 tn Grk “if it could be to him” (an idiom).
1132 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
1133 tn The words “a message” 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.
1134 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
1135 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
1136 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
1137 tn Grk “Asia”; see the note on this word in v. 16.
1138 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
1139 sn These plots are mentioned in Acts 9:24; 20:13.
1141 tn Or “declaring.”
1142 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
1143 tn Or “openly.”
1144 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
1145 tc Several
1147 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
1148 tn Grk “bound.”
1149 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
1150 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
1150 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
1151 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).
1152 tn The Greek text here reads κατὰ πόλιν (kata polin).
1153 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
1154 tn Grk “bonds.”
1155 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
1153 tn Grk “soul.”
1154 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’).”
1155 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
1156 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.
1157 tn Or “to the gospel.”
1156 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
1157 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
1158 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
1159 tn Grk “will see my face” (an idiom for seeing someone in person).
1159 tn Or “testify.”
1160 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
1161 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
1162 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
1163 tn Or “proclaiming,” “declaring.”
1164 tn Or “plan.”
1165 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
1166 tn Grk “in which.”
1167 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
1168 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
1169 tn Or “acquired.”
1170 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
1168 tn Grk “after my departure.”
1169 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
1171 tn Grk “from among yourselves.”
1172 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
1173 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
1174 tn Or “be watchful.”
1175 tn Or “admonishing.”
1177 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
1178 tn Grk “word.”
1179 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
1180 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
1183 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
1186 sn The expression By all these things means “In everything I did.”
1187 tn Or “must assist.”
1188 tn Or “the sick.” See Eph 4:28.
1189 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
1189 tn Grk “And when.” 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.
1190 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
1192 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
1193 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
1194 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
1195 tn Or “pained.”
1196 tn Grk “by the word that he had said.”
1197 tn Grk “to see his face” (an idiom for seeing someone in person).
1198 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
1198 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
1199 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
1200 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
1201 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1202 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
1203 sn Cos was an island in the Aegean Sea.
1204 sn Rhodes was an island off the southwestern coast of Asia Minor.
1205 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
1201 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
1202 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
1203 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
1204 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1204 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
1205 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
1206 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
1207 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
1207 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.
1208 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
1209 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
1210 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
1211 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
1212 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1210 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
1211 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
1212 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
1213 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
1214 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
1213 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
1214 sn These words are part of v. 5 in the standard critical Greek text.
1215 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.
1216 tn Grk “to their own”; the word “homes” is implied.
1216 sn Tyre was a city and seaport on the coast of Phoenicia.
1217 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
1219 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
1220 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 another 40 mi (65 km).
1221 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1222 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
1222 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
1223 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
1225 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
1226 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
1228 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.
1229 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.
1230 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).
1231 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
1232 tn The words “with it” are not in the Greek text, but are implied.
1233 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
1231 tn Or “the people there.”
1234 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).
1235 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.
1237 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
1238 tn Grk “we became silent, saying.”
1239 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
1240 tn Or “we made preparations.”
1241 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
1243 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.
1244 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
1245 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
1246 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
1249 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
1252 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1253 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
1254 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.”
1255 sn Note how Paul credited God with the success of his ministry.
1255 tn Or “glorified.”
1256 tn Grk “how many thousands there are among the Jews.”
1257 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.”
1258 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).
1258 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.
1259 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.”
1260 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
1261 tn Grk “or walk.”
1261 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.”
1264 tn Grk “do this that.”
1265 tn Grk “There are four men here.”
1266 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.”
1267 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
1267 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).
1268 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
1269 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.”
1270 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.
1271 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
1272 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.’”
1273 sn The law refers to the law of Moses.
1270 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.”
1271 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.
1272 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.
1273 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).
1273 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.”
1274 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
1275 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.
1276 sn The days of purification refers to the days of ritual cleansing.
1277 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.
1278 tn Grk “for each one.”
1276 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.”
1277 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.
1278 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
1279 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.’”
1280 tn Grk “and laid hands on.”
1279 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.
1280 sn The law refers to the law of Moses.
1281 tn Grk “this place.”
1282 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.
1283 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.
1284 tn Or “and has defiled this holy place.”
1282 tn Grk “whom.”
1283 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
1285 tn On this term see BDAG 545 s.v. κινέω 2.b.
1286 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.”
1287 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.
1288 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
1288 tn Grk “seeking.”
1289 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
1290 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
1291 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.
1292 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
1293 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
1291 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.
1292 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
1293 sn See the note on the word centurion in 10:1.
1294 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
1295 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
1296 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
1297 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.
1294 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
1295 tn Grk “seized.”
1296 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
1297 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.
1298 tn Grk “and what it is”; this has been simplified to “what.”
1297 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.”
1298 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
1299 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.”
1300 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
1301 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
1302 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1303 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.”
1300 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1301 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
1302 tn This refers to mob violence (BDAG 175 s.v. βία b).
1303 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.
1304 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.
1306 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.”
1307 tn Grk “says” (a historical present).
1308 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
1309 tn Grk “Is it permitted for me to say” (an idiom).
1310 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
1311 tn Grk “said.”
1312 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.
1309 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.”
1310 tn Grk “of the Sicarii.”
1311 tn Or “desert.”
1312 tn Grk “before these days.”
1312 tn Grk “said.”
1313 tn Grk “a Jewish man.”
1314 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).
1315 tn Grk “I beg you.”
1315 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
1316 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
1317 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
1318 tn Or “motioned.”
1319 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.”
1320 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.”
1321 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.
1318 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.
1319 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.
1321 tn ἀκούσαντες (akousante") has been taken temporally.
1322 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.”
1323 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
1324 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.”
1325 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
1326 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.
1324 tn Grk “a Jewish man.”
1325 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
1326 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.”
1327 tn Grk “strictly at the feet of” (an idiom).
1328 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.
1329 tn Or “our forefathers.”
1330 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
1331 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
1327 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.
1328 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).
1329 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
1330 tn Grk “binding.” See Acts 8:3.
1331 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
1330 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.”
1331 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.
1332 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
1333 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.
1334 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.
1335 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
1336 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
1333 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.
1334 tn Grk “going and nearing Damascus.”
1335 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
1336 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1337 tn Or “shone.”
1336 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.”
1339 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.
1342 tn Grk “So I said.”
1343 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
1344 tn Grk “about all things.”
1345 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.
1345 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.”
1346 tn Or “brightness”; Grk “glory.”
1347 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
1348 tn Grk “a certain Ananias.”
1349 sn The law refers to the law of Moses.
1350 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.”
1351 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
1352 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.
1353 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).
1354 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.
1355 tn Grk “I looked up to him.”
1354 tn Or “forefathers”; Grk “fathers.”
1355 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.”
1356 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.
1357 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
1358 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.”
1357 tn Or “a witness to him.”
1358 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
1360 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.”
1361 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
1362 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
1363 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.
1363 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.
1364 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
1366 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
1369 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.
1370 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.
1372 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.
1373 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
1374 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.
1375 tn Or “outer garments.”
1376 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.
1375 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.
1378 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
1379 tn Grk “until this word.”
1380 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
1381 tn Grk “and said.”
1382 tn Grk “this one.”
1383 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.”
1381 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
1382 tn Or “outer garments.”
1383 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.
1384 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.
1385 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1386 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.”
1387 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.
1388 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1389 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.
1390 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
1391 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1387 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).”
1388 sn See the note on the word centurion in 10:1.
1389 tn The word “citizen” is supplied here for emphasis and clarity.
1390 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
1390 sn See the note on the word centurion in 10:1.
1391 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.
1392 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1393 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.
1394 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?”
1395 tn The word “citizen” is supplied here for emphasis and clarity.
1393 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1394 tn Grk “and said to.”
1395 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1396 tn The word “citizen” is supplied here for emphasis and clarity.
1397 tn Grk “He said.”
1396 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1397 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.
1398 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
1399 tn The word “citizen” is supplied here for emphasis and clarity.
1400 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
1399 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.
1400 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1401 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1402 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
1403 tn The word “citizen” is supplied here for emphasis and clarity.
1404 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.
1402 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
1403 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.”
1404 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1405 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1406 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.
1405 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.
1406 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1407 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.”
1408 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
1409 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
1410 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1411 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.
1411 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.
1412 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.
1413 tn The law refers to the law of Moses.
1414 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
1414 tn The word “him” is not in the Greek text but is implied.
1415 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
1417 tn Grk “said.”
1418 tn Or “know.”
1419 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.
1420 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.”
1421 sn See the note on Sadducees in 4:1.
1422 sn See the note on Pharisee in 5:34.
1423 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1424 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.
1423 tn The participle εἰπόντος (eiponto") has been translated temporally.
1424 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
1425 tn Grk “there came about an argument.” This has been simplified to “an argument began”
1426 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).
1429 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
1430 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
1431 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
1432 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.
1433 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.
1432 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
1433 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.
1434 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.
1435 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.
1436 tn Or “to go down, grab him out of their midst.”
1437 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.”
1435 sn The presence of the Lord indicated the vindicating presence and direction of God.
1436 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
1437 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1438 tn Or “Do not be afraid.”
1439 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1440 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).
1438 tn Grk “when it was day.”
1439 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
1440 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).
1441 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.
1442 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.
1441 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.”
1444 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.
1445 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1446 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.
1447 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.
1448 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
1447 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1448 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1449 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.”
1450 tn Grk “determine the things about him.”
1451 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
1452 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.
1453 tn The words “this place” are not in the Greek text, but are implied.
1450 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
1451 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.
1452 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.”
1453 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1454 sn See the note on the word centurion in 10:1.
1455 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1456 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
1457 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1458 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1459 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1460 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.
1462 tn Grk “He said.”
1463 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1465 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.
1466 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.
1467 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
1468 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.
1469 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.”
1470 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.
1471 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.”
1468 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1469 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.
1470 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.
1471 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
1472 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1473 sn See the note on the word centurion in 10:1.
1474 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).
1475 tn Or “cavalrymen.”
1476 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.”
1477 tn Grk “from.”
1478 tn Grk “from the third hour of the night.”
1474 tn Grk “provide mounts to put Paul on.”
1475 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
1476 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
1477 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.
1478 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).”
1480 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
1481 sn Governor Felix. See the note on Felix in v. 24.
1483 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.
1484 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.
1485 tn Or “approached.”
1486 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.
1487 tn In Greek this is a present tense retained in indirect discourse.
1488 tn The word “citizen” is supplied here for emphasis and clarity.
1486 tn Or “determine.”
1487 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.”
1488 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1489 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.
1490 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.”
1491 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.”
1492 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
1493 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
1494 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.
1495 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
1496 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
1497 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]).
1498 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
1499 tn Or “cavalrymen.”
1500 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.”
1501 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.
1502 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.
1503 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.”
1504 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
1505 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
1506 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.
1507 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.
1508 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.
1509 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
1510 sn Cilicia was a province in northeastern Asia Minor.
1507 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.’”
1508 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.
1509 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1510 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
1510 sn Ananias was in office from
1511 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
1512 tn Grk “an attorney, a certain Tertullus.”
1513 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.
1514 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
1513 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
1514 tn Or “began to bring charges, saying.”
1515 tn Grk “experienced much peace.”
1516 tn Grk “through you” (“rule” is implied).
1517 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).
1518 tn Or “being made for this people.”
1519 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]).
1516 sn Most excellent Felix. See the note on Felix in 23:24.
1517 tn Grk “in every way and everywhere.”
1518 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.”
1519 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.”
1520 tn Or “request.”
1521 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.
1522 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
1522 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
1523 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.”
1524 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).
1525 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
1526 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
1525 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.
1526 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
1527 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.
1528 tc Some later
1531 tn Or “question.”
1532 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.
1533 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.
1534 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).
1535 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
1537 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
1538 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
1540 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.”
1541 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
1542 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1543 tn Or “disputing,” “conducting a heated discussion.”
1544 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.
1545 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
1546 sn See the note on synagogue in 6:9.
1547 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.
1546 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.”
1547 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.
1548 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.
1549 tn Or “serve.”
1550 tn Or “forefathers”; Grk “fathers.”
1551 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.
1552 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.
1553 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).
1554 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.
1555 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
1556 tn Or “the unjust.”
1555 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.”
1556 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.
1557 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
1558 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
1558 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
1559 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.
1560 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.
1561 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.
1562 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
1564 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.
1565 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.’”
1567 tn Grk “these [men] themselves.”
1568 tn Or “unrighteous act.”
1569 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.”
1570 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1570 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.”
1571 tn Grk “one utterance.”
1572 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
1573 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
1573 sn See the note on Antonius Felix in 23:24.
1574 tn Grk “the things.”
1575 tn That is, concerning Christianity.
1576 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.
1577 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.”
1578 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.”
1576 sn See the note on the word centurion in 10:1.
1577 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.
1578 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
1579 tn Grk “any of his own” (this could also refer to relatives).
1580 tn Grk “from serving him.”
1579 sn See the note on Antonius Felix in 23:24.
1580 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.
1581 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.”
1582 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1582 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1583 tn Or “speaking about.”
1584 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.
1585 sn See the note on Felix in 23:26.
1586 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
1587 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
1585 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.
1586 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1587 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.”
1588 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
1588 tn Grk “After a two-year period.”
1589 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
1590 tn Grk “Felix received as successor Porcius Festus.”
1591 tn Grk “left Paul imprisoned.”
1591 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.”
1592 sn See the note on Porcius Festus in 24:27.
1593 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1594 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).
1594 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.”
1595 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
1597 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.
1598 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.
1599 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.
1600 sn See the note on Porcius Festus in 24:27.
1601 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.
1602 tn The word “there” is not in the Greek text but is implied.
1603 tn Grk “let those who are influential among you” (i.e., the powerful).
1604 tn The word “there” is not in the Greek text, but is implied.
1605 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).
1606 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.”
1606 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
1607 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
1608 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.
1609 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
1610 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.
1609 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
1610 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
1611 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
1612 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.”
1613 tn Grk “I have sinned…in nothing.”
1614 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
1615 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
1615 sn See the note on Porcius Festus in 24:27.
1616 tn Or “stand trial.”
1617 tn Grk “concerning these things.”
1618 tn Grk “said.”
1619 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
1620 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.
1621 tn That is, tried by an imperial representative and subject to Roman law.
1622 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
1623 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.”
1621 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
1622 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).
1623 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.
1624 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
1625 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1624 tn That is, with his advisers.
1625 sn See the note on Porcius Festus in 24:27.
1626 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1627 tn Or “to the emperor.”
1628 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.
1627 sn King Agrippa was Herod Agrippa II (
1628 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.
1629 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
1630 sn See the note on Porcius Festus in 24:27.
1630 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.”
1631 sn See the note on Porcius Festus in 24:27.
1632 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.”
1633 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1634 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.”
1635 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).
1636 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.”
1636 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.
1637 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
1638 tn Or “has met his accusers in person.”
1639 tn Grk “and receives.”
1640 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.”
1639 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.”
1640 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.
1641 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
1642 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.
1642 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.
1643 tn Or “I was expecting.”
1645 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.”
1646 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
1647 tn Grk “a certain Jesus.”
1648 tn Or “asserted.”
1648 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
1649 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.’”
1650 tn Or “stand trial.”
1651 tn Grk “on these things.”
1651 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.”
1652 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1654 sn See the note on King Agrippa in 25:13.
1655 sn See the note on Porcius Festus in 24:27.
1656 tn Grk “said.”
1657 sn See the note on King Agrippa in 25:13.
1658 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
1659 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).
1660 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.
1661 sn See the note on Porcius Festus in 24:27.
1662 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.
1660 sn See the note on Porcius Festus in 24:27.
1661 sn See the note on King Agrippa in 25:13.
1662 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.
1663 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
1664 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1665 sn Here means “here in Caesarea.”
1666 tn Or “screaming.”
1663 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).
1664 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
1665 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).”
1666 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.
1666 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
1667 sn To my lord means “to His Majesty the Emperor.”
1668 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.
1669 sn See the note on King Agrippa in 25:13.
1670 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.
1669 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.”
1672 sn See the note on King Agrippa in 25:13.
1673 tn Grk “It is permitted for you.”
1674 tn Or “extended his hand” (a speaker’s gesture).
1675 tn Or “and began to speak in his own defense.”
1675 sn See the note on King Agrippa in 25:13.
1678 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
1679 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.”
1680 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.”
1681 tn Grk “my manner of life.”
1682 tn Or “nation.”
1683 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1684 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.
1685 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
1686 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.”
1687 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
1688 sn See the note on Pharisee in 5:34.
1687 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
1688 tn Or “forefathers”; Grk “fathers.”
1690 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.
1691 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.
1692 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
1693 tn Grk “O King!”
1693 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).
1694 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.
1695 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.”
1696 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
1696 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.”
1697 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.”
1699 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
1700 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.”
1701 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
1702 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.
1703 sn See the note on synagogue in 6:9.
1704 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”).
1705 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.”
1706 tn Or “I pursued them even as far as foreign cities.”
1705 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.
1706 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
1707 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.”
1708 tn Grk “O King.”
1709 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1710 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.
1711 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
1712 tn Grk “It is hard for you.”
1713 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
1714 tn Grk “said.”
1717 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
1718 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.
1719 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.”
1720 tc ‡ Some
1720 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.
1721 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
1722 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
1723 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.
1724 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)
1725 tn Or “and an inheritance.”
1726 sn See the note on King Agrippa in 25:13.
1727 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.
1728 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 οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”
1729 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.”
1730 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
1731 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.
1732 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
1735 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
1736 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.”
1737 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
1738 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.”
1739 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1740 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
1741 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.
1741 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1742 sn See the note on Porcius Festus in 24:27.
1743 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.”
1744 tn Grk “said.”
1745 sn See the note on Porcius Festus in 24:27.
1746 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
1747 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.”
1747 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.
1748 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
1749 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).
1750 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.”
1751 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.
1750 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.
1751 sn See the note on King Agrippa in 25:13.
1753 sn See the note on King Agrippa in 25:13.
1754 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.
1756 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).”
1757 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.”
1759 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
1760 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
1762 sn See the note on King Agrippa in 25:13.
1763 sn See the note on Porcius Festus in 24:27.
1764 tn Or “set free.”
1765 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1765 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
1766 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).
1767 sn See the note on the word centurion in 10:1.
1768 tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.
1768 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
1769 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
1770 tn Grk “places.”
1771 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.
1772 tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1773 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
1774 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1771 tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”
1772 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
1773 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
1774 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
1774 tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1775 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.
1777 tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
1778 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
1779 tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
1780 sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
1781 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
1780 sn See the note on the word centurion in 10:1.
1781 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
1782 sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).
1783 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
1784 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
1785 tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”
1786 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”
1787 sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
1786 tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”
1787 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
1788 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
1789 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
1790 sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).
1791 tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”
1792 tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.
1792 tn Grk “is going to be with disaster.”
1793 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
1794 tn Grk “souls” (here, one’s physical life).
1795 sn See the note on the word centurion in 10:1.
1796 tn Or “persuaded.”
1797 tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
1798 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
1798 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
1799 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1800 tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
1801 tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.
1802 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
1803 tn Or “a harbor of Crete open to the southwest and northwest.”
1801 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
1802 tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”
1803 tn Or “departed.”
1804 tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”
1804 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
1805 sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.
1806 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
1807 tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).
1808 tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”
1809 sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
1810 tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.
1811 sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).
1812 sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.
1813 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
1814 tn The participle ἄραντες (arantes) has been taken temporally.
1815 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
1816 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
1817 tn That is, on the sandbars and shallows of the Syrtis.
1818 tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
1816 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
1817 tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” 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.
1819 tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.
1822 tn Grk “no small storm” = a very great storm.
1823 tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).
1824 tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
1825 tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.
1826 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
1827 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
1828 tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”
1829 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1830 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
1828 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
1829 tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.
1831 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
1832 tn Or “worship.”
1833 tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”
1834 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
1835 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.
1836 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
1837 tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.
1837 tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”
1840 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
1843 tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.
1844 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
1845 tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.
1846 tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.
1847 sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
1848 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
1849 sn Here the depth was about 90 ft (27 m).
1849 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
1850 tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”
1851 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
1852 tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”
1853 tn Grk “and wished for day to come about.”
1852 tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.
1855 sn See the note on the word centurion in 10:1.
1856 sn The pronoun you is plural in Greek.
1858 sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.
1859 tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.
1861 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
1862 tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.
1863 tn Or “continued.”
1864 tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.
1864 tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”
1865 tn Or “deliverance” (‘salvation’ in a nontheological sense).
1867 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1868 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
1869 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
1870 tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.
1870 tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.
1871 sn This is a parenthetical note by the author.
1873 tn Or “When they had eaten their fill.”
1874 tn Or “grain.”
1876 tn Or “observed,” “saw.”
1877 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
1878 sn A beach would refer to a smooth sandy beach suitable for landing.
1879 tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
1880 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
1881 tn Grk “bands”; possibly “ropes.”
1882 tn Or “rudders.”
1883 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
1884 tn Grk “sail”; probably a reference to the foresail.
1885 tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”
1882 tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.
1883 tn Or “violence” (BDAG 175 s.v. βία a).
1885 sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.
1886 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
1888 sn See the note on the word centurion in 10:1.
1889 tn Or “wanting to rescue Paul.”
1890 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
1891 tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
1892 tn Or “boards” according to BDAG 913 s.v. σανίς.
1893 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
1894 tn Grk “And in this way it happened 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.
1894 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
1895 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
1897 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
1898 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
1899 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”
1900 tn Or “sticks.”
1903 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
1904 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
1905 tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.
1906 sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.
1906 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
1907 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1908 tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
1909 tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.
1910 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
1911 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
1912 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
1913 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1914 sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
1912 tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”
1913 tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.
1915 tn Grk “It happened that the father.” 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.
1916 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
1917 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
1918 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
1918 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
1919 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
1921 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
1922 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
1923 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”
1924 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
1924 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1925 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
1926 tn Or “as its emblem.”
1927 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.
1928 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
1930 tc A few early
1931 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
1932 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
1933 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
1933 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.
1934 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
1935 sn That is, some fellow Christians.
1936 map For location see JP4-A1.
1936 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
1937 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
1938 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
1939 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
1939 tn Or “to stay.”
1942 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.
1943 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1944 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
1945 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
1946 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
1947 tn Or “forefathers”; Grk “fathers.”
1948 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1949 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
1945 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
1946 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
1947 sn They wanted to release me. See Acts 25:23-27.
1948 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
1948 tn That is, objected to my release.
1949 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1950 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.’”
1951 tn Or “my own nation.”
1951 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).
1954 tn Grk “they said to him.”
1955 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
1957 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.
1958 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.
1959 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
1960 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
1961 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
1962 tn Or “came to him in his rented quarters.”
1963 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
1964 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
1965 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
1966 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
1967 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.
1968 tn Or “persuade.”
1963 tn Or “persuaded.”
1964 tn Grk “by the things spoken.”
1965 sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
1966 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
1967 tn Or “forefathers”; Grk “fathers.”
1969 tn Grk “you will hear with hearing” (an idiom).
1970 tn Or “seeing”; Grk “you will look by looking” (an idiom).
1972 tn Or “insensitive.”
1973 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
1974 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
1975 sn A quotation from Isa 6:9-10.
1975 tn Grk “Therefore let it be known to you.”
1976 tn Or “of God.”
1977 sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).
1978 tn Grk “they also.”
1978 tc Some later
1981 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
1982 tn Or “stayed.”
1983 tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”
1984 tn Or “and received.”
1984 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1985 tn Or “openness.”
1986 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.