13:1 Now there were these prophets and teachers in the church at Antioch: 1 Barnabas, Simeon called Niger, 2 Lucius the Cyrenian, 3 Manaen (a close friend of Herod 4 the tetrarch 5 from childhood 6 ) and Saul. 13:2 While they were serving 7 the Lord and fasting, the Holy Spirit said, “Set apart 8 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 9 and 10 prayed and placed their hands 11 on them, they sent them off.
13:4 So Barnabas and Saul, 12 sent out by the Holy Spirit, went down to Seleucia, 13 and from there they sailed to Cyprus. 14 13:5 When 15 they arrived 16 in Salamis, 17 they began to proclaim 18 the word of God in the Jewish synagogues. 19 (Now they also had John 20 as their assistant.) 21 13:6 When they had crossed over 22 the whole island as far as Paphos, 23 they found a magician, a Jewish false prophet named Bar-Jesus, 24 13:7 who was with the proconsul 25 Sergius Paulus, an intelligent man. The proconsul 26 summoned 27 Barnabas and Saul and wanted to hear 28 the word of God. 13:8 But the magician Elymas 29 (for that is the way his name is translated) 30 opposed them, trying to turn the proconsul 31 away from the faith. 13:9 But Saul (also known as Paul), 32 filled with the Holy Spirit, 33 stared straight 34 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 35 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 36 13:11 Now 37 look, the hand of the Lord is against 38 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 39 and darkness came over 40 him, and he went around seeking people 41 to lead him by the hand. 13:12 Then when the proconsul 42 saw what had happened, he believed, 43 because he was greatly astounded 44 at the teaching about 45 the Lord.
13:13 Then Paul and his companions put out to sea 46 from Paphos 47 and came to Perga 48 in Pamphylia, 49 but John 50 left them and returned to Jerusalem. 51 13:14 Moving on from 52 Perga, 53 they arrived at Pisidian Antioch, 54 and on the Sabbath day they went into 55 the synagogue 56 and sat down. 13:15 After the reading from the law and the prophets, 57 the leaders of the synagogue 58 sent them a message, 59 saying, “Brothers, 60 if you have any message 61 of exhortation 62 for the people, speak it.” 63 13:16 So Paul stood up, 64 gestured 65 with his hand and said,
“Men of Israel, 66 and you Gentiles who fear God, 67 listen: 13:17 The God of this people Israel 68 chose our ancestors 69 and made the people great 70 during their stay as foreigners 71 in the country 72 of Egypt, and with uplifted arm 73 he led them out of it. 13:18 For 74 a period of about forty years he put up with 75 them in the wilderness. 76 13:19 After 77 he had destroyed 78 seven nations 79 in the land of Canaan, he gave his people their land as an inheritance. 80 13:20 All this took 81 about four hundred fifty years. After this 82 he gave them judges until the time of 83 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 84 forty years. 13:22 After removing him, God 85 raised up 86 David their king. He testified about him: 87 ‘I have found David 88 the son of Jesse to be a man after my heart, 89 who will accomplish everything I want him to do.’ 90 13:23 From the descendants 91 of this man 92 God brought to Israel a Savior, Jesus, just as he promised. 93 13:24 Before 94 Jesus 95 arrived, John 96 had proclaimed a baptism for repentance 97 to all the people of Israel. 13:25 But while John was completing his mission, 98 he said repeatedly, 99 ‘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!’ 100 13:26 Brothers, 101 descendants 102 of Abraham’s family, 103 and those Gentiles among you who fear God, 104 the message 105 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 106 him, 107 and they fulfilled the sayings 108 of the prophets that are read every Sabbath by condemning 109 him. 110 13:28 Though 111 they found 112 no basis 113 for a death sentence, 114 they asked Pilate to have him executed. 13:29 When they had accomplished 115 everything that was written 116 about him, they took him down 117 from the cross 118 and placed him 119 in a tomb. 13:30 But God raised 120 him from the dead, 13:31 and 121 for many days he appeared to those who had accompanied 122 him from Galilee to Jerusalem. These 123 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 124 13:33 that this promise 125 God has fulfilled to us, their children, by raising 126 Jesus, as also it is written in the second psalm, ‘You are my Son; 127 today I have fathered you.’ 128 13:34 But regarding the fact that he has raised Jesus 129 from the dead, never 130 again to be 131 in a state of decay, God 132 has spoken in this way: ‘I will give you 133 the holy and trustworthy promises 134 made to David.’ 135 13:35 Therefore he also says in another psalm, 136 ‘You will not permit your Holy One 137 to experience 138 decay.’ 139 13:36 For David, after he had served 140 God’s purpose in his own generation, died, 141 was buried with his ancestors, 142 and experienced 143 decay, 13:37 but the one 144 whom God raised up did not experience 145 decay. 13:38 Therefore let it be known to you, brothers, that through this one 146 forgiveness of sins is proclaimed to you, 13:39 and by this one 147 everyone who believes is justified 148 from everything from which the law of Moses could not justify 149 you. 150 13:40 Watch out, 151 then, that what is spoken about by 152 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 153
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 154
13:42 As Paul and Barnabas 155 were going out, 156 the people 157 were urging 158 them to speak about these things 159 on the next Sabbath. 13:43 When the meeting of the synagogue 160 had broken up, 161 many of the Jews and God-fearing proselytes 162 followed Paul and Barnabas, who were speaking with them and were persuading 163 them 164 to continue 165 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 166 13:45 But when the Jews saw the crowds, they were filled with jealousy, 167 and they began to contradict 168 what Paul was saying 169 by reviling him. 170 13:46 Both Paul and Barnabas replied courageously, 171 “It was necessary to speak the word of God 172 to you first. Since you reject it and do not consider yourselves worthy 173 of eternal life, we 174 are turning to the Gentiles. 175 13:47 For this 176 is what the Lord has commanded us: ‘I have appointed 177 you to be a light 178 for the Gentiles, to bring salvation 179 to the ends of the earth.’” 180 13:48 When the Gentiles heard this, they began to rejoice 181 and praise 182 the word of the Lord, and all who had been appointed for eternal life 183 believed. 13:49 So the word of the Lord was spreading 184 through the entire region. 13:50 But the Jews incited 185 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 186 of their region. 13:51 So after they shook 187 the dust off their feet 188 in protest against them, they went to Iconium. 189 13:52 And the disciples were filled with joy 190 and with the Holy Spirit.
14:1 The same thing happened in Iconium 191 when Paul and Barnabas 192 went into the Jewish synagogue 193 and spoke in such a way that a large group 194 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 195 stirred up the Gentiles and poisoned their minds 196 against the brothers. 14:3 So they stayed there 197 for a considerable time, speaking out courageously for the Lord, who testified 198 to the message 199 of his grace, granting miraculous signs 200 and wonders to be performed through their hands. 14:4 But the population 201 of the city was divided; some 202 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 203 an attempt to mistreat 204 them and stone them, 205 14:6 Paul and Barnabas 206 learned about it 207 and fled to the Lycaonian cities of Lystra 208 and Derbe 209 and the surrounding region. 14:7 There 210 they continued to proclaim 211 the good news.
14:8 In 212 Lystra 213 sat a man who could not use his feet, 214 lame from birth, 215 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 216 stared 217 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 218 And the man 219 leaped up and began walking. 220 14:11 So when the crowds saw what Paul had done, they shouted 221 in the Lycaonian language, 222 “The gods have come down to us in human form!” 223 14:12 They began to call 224 Barnabas Zeus 225 and Paul Hermes, 226 because he was the chief speaker. 14:13 The priest of the temple 227 of Zeus, 228 located just outside the city, brought bulls 229 and garlands 230 to the city gates; he and the crowds wanted to offer sacrifices to them. 231 14:14 But when the apostles 232 Barnabas and Paul heard about 233 it, they tore 234 their clothes and rushed out 235 into the crowd, shouting, 236 14:15 “Men, why are you doing these things? We too are men, with human natures 237 just like you! We are proclaiming the good news to you, so that you should turn 238 from these worthless 239 things to the living God, who made the heaven, the earth, 240 the sea, and everything that is in them. 14:16 In 241 past 242 generations he allowed all the nations 243 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 244 by giving you rain from heaven 245 and fruitful seasons, satisfying you 246 with food and your hearts with joy.” 247 14:18 Even by saying 248 these things, they scarcely persuaded 249 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 250 and Iconium, 251 and after winning 252 the crowds over, they stoned 253 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 254 into the city. On 255 the next day he left with Barnabas for Derbe. 256
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 257 to Iconium, 258 and to Antioch. 259 14:22 They strengthened 260 the souls of the disciples and encouraged them to continue 261 in the faith, saying, “We must enter the kingdom 262 of God through many persecutions.” 263 14:23 When they had appointed elders 264 for them in the various churches, 265 with prayer and fasting 266 they entrusted them to the protection 267 of the Lord in whom they had believed. 14:24 Then they passed through 268 Pisidia and came into Pamphylia, 269 14:25 and when they had spoken the word 270 in Perga, 271 they went down to Attalia. 272 14:26 From there they sailed back to Antioch, 273 where they had been commended 274 to the grace of God for the work they had now completed. 275 14:27 When they arrived and gathered the church together, they reported 276 all the things God 277 had done with them, and that he had opened a door 278 of faith for the Gentiles. 14:28 So they spent 279 considerable 280 time with the disciples.
15:1 Now some men came down from Judea 281 and began to teach the brothers, “Unless you are circumcised 282 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 283 with them, the church 284 appointed Paul and Barnabas and some others from among them to go up to meet with 285 the apostles and elders in Jerusalem 286 about this point of disagreement. 287 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 288 and Samaria, they were relating at length 289 the conversion of the Gentiles and bringing great joy 290 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 291 by the church and the apostles and the elders, and they reported 292 all the things God had done with them. 293 15:5 But some from the religious party of the Pharisees 294 who had believed stood up and said, “It is necessary 295 to circumcise the Gentiles 296 and to order them to observe 297 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 298 about this matter. 15:7 After there had been much debate, 299 Peter stood up and said to them, “Brothers, you know that some time ago 300 God chose 301 me to preach to the Gentiles so they would hear the message 302 of the gospel 303 and believe. 304 15:8 And God, who knows the heart, 305 has testified 306 to them by giving them the Holy Spirit just as he did to us, 307 15:9 and he made no distinction 308 between them and us, cleansing 309 their hearts by faith. 15:10 So now why are you putting God to the test 310 by placing on the neck of the disciples a yoke 311 that neither our ancestors 312 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 313 the grace of the Lord Jesus, in the same way as they are.” 314
15:12 The whole group kept quiet 315 and listened to Barnabas and Paul while they explained all the miraculous signs 316 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 317 James replied, 318 “Brothers, listen to me. 15:14 Simeon 319 has explained 320 how God first concerned himself 321 to select 322 from among the Gentiles 323 a people for his name. 15:15 The 324 words of the prophets agree 325 with this, as it is written,
15:16 ‘After this 326 I 327 will return,
and I will rebuild the fallen tent 328 of David;
I will rebuild its ruins and restore 329 it,
15:17 so that the rest of humanity 330 may seek the Lord,
namely, 331 all the Gentiles 332 I have called to be my own,’ 333 says the Lord, 334 who makes these things 15:18 known 335 from long ago. 336
15:19 “Therefore I conclude 337 that we should not cause extra difficulty 338 for those among the Gentiles 339 who are turning to God, 15:20 but that we should write them a letter 340 telling them to abstain 341 from things defiled 342 by idols and from sexual immorality and from what has been strangled 343 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 344 because he is read aloud 345 in the synagogues 346 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 347 to send men chosen from among them, Judas called Barsabbas and Silas, 348 leaders among the brothers, to Antioch 349 with Paul and Barnabas. 15:23 They sent this letter with them: 350
From the apostles 351 and elders, your brothers, 352 to the Gentile brothers and sisters 353 in Antioch, 354 Syria, 355 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 356 you, upsetting 357 your minds 358 by what they said, 359 15:25 we have unanimously 360 decided 361 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 362 have risked their lives 363 for the name of our Lord Jesus Christ. 364 15:27 Therefore we are sending 365 Judas and Silas 366 who will tell you these things themselves in person. 367 15:28 For it seemed best to the Holy Spirit and to us 368 not to place any greater burden on you than these necessary rules: 369 15:29 that you abstain from meat that has been sacrificed to idols 370 and from blood and from what has been strangled 371 and from sexual immorality. 372 If you keep yourselves from doing these things, 373 you will do well. Farewell. 374
15:30 So when they were dismissed, 375 they went down to Antioch, 376 and after gathering the entire group 377 together, they delivered the letter. 15:31 When they read it aloud, 378 the people 379 rejoiced at its encouragement. 380 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 381 15:33 After 382 they had spent some time there, 383 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 384 15:35 But Paul and Barnabas remained in Antioch, 385 teaching and proclaiming (along with many others) 386 the word of the Lord. 387
15:36 After some days Paul said to Barnabas, “Let’s return 388 and visit the brothers in every town where we proclaimed the word of the Lord 389 to see how they are doing.” 390 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 391 that they should not take along this one who had left them in Pamphylia 392 and had not accompanied them in the work. 15:39 They had 393 a sharp disagreement, 394 so that they parted company. Barnabas took along 395 Mark and sailed away to Cyprus, 396 15:40 but Paul chose Silas and set out, commended 397 to the grace of the Lord by the brothers and sisters. 398 15:41 He passed through Syria and Cilicia, strengthening 399 the churches.
16:1 He also came to Derbe 400 and to Lystra. 401 A disciple 402 named Timothy was there, the son of a Jewish woman who was a believer, 403 but whose father was a Greek. 404 16:2 The brothers in Lystra 405 and Iconium 406 spoke well 407 of him. 408 16:3 Paul wanted Timothy 409 to accompany him, and he took 410 him and circumcised 411 him because of the Jews who were in those places, 412 for they all knew that his father was Greek. 413 16:4 As they went through the towns, 414 they passed on 415 the decrees that had been decided on by the apostles and elders in Jerusalem 416 for the Gentile believers 417 to obey. 418 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 419
16:6 They went through the region of Phrygia 420 and Galatia, 421 having been prevented 422 by the Holy Spirit from speaking the message 423 in the province of Asia. 424 16:7 When they came to 425 Mysia, 426 they attempted to go into Bithynia, 427 but the Spirit of Jesus did not allow 428 them to do this, 429 16:8 so they passed through 430 Mysia 431 and went down to Troas. 432 16:9 A 433 vision appeared to Paul during the night: A Macedonian man was standing there 434 urging him, 435 “Come over 436 to Macedonia 437 and help us!” 16:10 After Paul 438 saw the vision, we attempted 439 immediately to go over to Macedonia, 440 concluding that God had called 441 us to proclaim the good news to them.
16:11 We put out to sea 442 from Troas 443 and sailed a straight course 444 to Samothrace, 445 the next day to Neapolis, 446 16:12 and from there to Philippi, 447 which is a leading city of that district 448 of Macedonia, 449 a Roman colony. 450 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 451 and began to speak 452 to the women 453 who had assembled there. 454 16:14 A 455 woman named Lydia, a dealer in purple cloth 456 from the city of Thyatira, 457 a God-fearing woman, listened to us. 458 The Lord opened her heart to respond 459 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 460 “If 461 you consider me to be a believer in the Lord, 462 come and stay in my house.” And she persuaded 463 us.
16:16 Now 464 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. 465 She 466 brought her owners 467 a great profit by fortune-telling. 468 16:17 She followed behind Paul and us and kept crying out, 469 “These men are servants 470 of the Most High God, who are proclaiming to you the way 471 of salvation.” 472 16:18 She continued to do this for many days. But Paul became greatly annoyed, 473 and turned 474 and said to the spirit, “I command you in the name of Jesus Christ 475 to come out of her!” And it came out of her at once. 476 16:19 But when her owners 477 saw their hope of profit 478 was gone, they seized 479 Paul and Silas and dragged 480 them into the marketplace before the authorities. 16:20 When 481 they had brought them 482 before the magistrates, they said, “These men are throwing our city into confusion. 483 They are 484 Jews 16:21 and are advocating 485 customs that are not lawful for us to accept 486 or practice, 487 since we are 488 Romans.”
16:22 The crowd joined the attack 489 against them, and the magistrates tore the clothes 490 off Paul and Silas 491 and ordered them to be beaten with rods. 492 16:23 After they had beaten them severely, 493 they threw them into prison and commanded 494 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 495 and fastened their feet in the stocks. 496
16:25 About midnight Paul and Silas were praying 497 and singing hymns to God, 498 and the rest of 499 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 500 of all the prisoners came loose. 16:27 When the jailer woke up 501 and saw the doors of the prison standing open, 502 he drew his sword and was about to kill himself, 503 because he assumed 504 the prisoners had escaped. 16:28 But Paul called out loudly, 505 “Do not harm yourself, 506 for we are all here!” 16:29 Calling for lights, the jailer 507 rushed in and fell down 508 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 509 and asked, “Sirs, what must 510 I do to be saved?” 16:31 They replied, 511 “Believe 512 in the Lord Jesus 513 and you will be saved, you and your household.” 16:32 Then 514 they spoke the word of the Lord 515 to him, along with all those who were in his house. 16:33 At 516 that hour of the night he took them 517 and washed their wounds; 518 then 519 he and all his family 520 were baptized right away. 521 16:34 The jailer 522 brought them into his house and set food 523 before them, and he rejoiced greatly 524 that he had come to believe 525 in God, together with his entire household. 526 16:35 At daybreak 527 the magistrates 528 sent their police officers, 529 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 530 “The magistrates have sent orders 531 to release you. So come out now and go in peace.” 532 16:37 But Paul said to the police officers, 533 “They had us beaten in public 534 without a proper trial 535 – even though we are Roman citizens 536 – and they threw us 537 in prison. And now they want to send us away 538 secretly? Absolutely not! They 539 themselves must come and escort us out!” 540 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 541 were Roman citizens 542 16:39 and came 543 and apologized to them. After 544 they brought them out, they asked them repeatedly 545 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 546 departed.
17:1 After they traveled through 547 Amphipolis 548 and Apollonia, 549 they came to Thessalonica, 550 where there was a Jewish synagogue. 551 17:2 Paul went to the Jews in the synagogue, 552 as he customarily did, and on three Sabbath days he addressed 553 them from the scriptures, 17:3 explaining and demonstrating 554 that the Christ 555 had to suffer and to rise from the dead, 556 saying, 557 “This Jesus I am proclaiming to you is the Christ.” 558 17:4 Some of them were persuaded 559 and joined Paul and Silas, along with a large group 560 of God-fearing Greeks 561 and quite a few 562 prominent women. 17:5 But the Jews became jealous, 563 and gathering together some worthless men from the rabble in the marketplace, 564 they formed a mob 565 and set the city in an uproar. 566 They attacked Jason’s house, 567 trying to find Paul and Silas 568 to bring them out to the assembly. 569 17:6 When they did not find them, they dragged 570 Jason and some of the brothers before the city officials, 571 screaming, “These people who have stirred up trouble 572 throughout the world 573 have come here too, 17:7 and 574 Jason has welcomed them as guests! They 575 are all acting against Caesar’s 576 decrees, saying there is another king named 577 Jesus!” 578 17:8 They caused confusion among 579 the crowd and the city officials 580 who heard these things. 17:9 After 581 the city officials 582 had received bail 583 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 584 at once, during the night. When they arrived, 585 they went to the Jewish synagogue. 586 17:11 These Jews 587 were more open-minded 588 than those in Thessalonica, 589 for they eagerly 590 received 591 the message, examining 592 the scriptures carefully every day 593 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 594 prominent 595 Greek women and men. 17:13 But when the Jews from Thessalonica 596 heard that Paul had also proclaimed the word of God 597 in Berea, 598 they came there too, inciting 599 and disturbing 600 the crowds. 17:14 Then the brothers sent Paul away to the coast 601 at once, but Silas and Timothy remained in Berea. 602 17:15 Those who accompanied Paul escorted him as far as Athens, 603 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 604
17:16 While Paul was waiting for them in Athens, 605 his spirit was greatly upset 606 because he saw 607 the city was full of idols. 17:17 So he was addressing 608 the Jews and the God-fearing Gentiles 609 in the synagogue, 610 and in the marketplace every day 611 those who happened to be there. 17:18 Also some of the Epicurean 612 and Stoic 613 philosophers were conversing 614 with him, and some were asking, 615 “What does this foolish babbler 616 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 617 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 618 17:19 So they took Paul and 619 brought him to the Areopagus, 620 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 621 to our ears, so we want to know what they 622 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 623 in nothing else than telling 624 or listening to something new.) 625
17:22 So Paul stood 626 before the Areopagus and said, “Men of Athens, I see that you are very religious 627 in all respects. 628 17:23 For as I went around and observed closely your objects of worship, 629 I even found an altar with this inscription: 630 ‘To an unknown god.’ Therefore what you worship without knowing it, 631 this I proclaim to you. 17:24 The God who made the world and everything in it, 632 who is 633 Lord of heaven and earth, does not live in temples made by human hands, 634 17:25 nor is he served by human hands, as if he needed anything, 635 because he himself gives life and breath and everything to everyone. 636 17:26 From one man 637 he made every nation of the human race 638 to inhabit the entire earth, 639 determining their set times 640 and the fixed limits of the places where they would live, 641 17:27 so that they would search for God and perhaps grope around 642 for him and find him, 643 though he is 644 not far from each one of us. 17:28 For in him we live and move about 645 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 646 17:29 So since we are God’s offspring, we should not think the deity 647 is like gold or silver or stone, an image 648 made by human 649 skill 650 and imagination. 651 17:30 Therefore, although God has overlooked 652 such times of ignorance, 653 he now commands all people 654 everywhere to repent, 655 17:31 because he has set 656 a day on which he is going to judge the world 657 in righteousness, by a man whom he designated, 658 having provided proof to everyone by raising 659 him from the dead.”
17:32 Now when they heard about 660 the resurrection from the dead, some began to scoff, 661 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 662 17:34 But some people 663 joined him 664 and believed. Among them 665 were Dionysius, who was a member of the Areopagus, 666 a woman 667 named Damaris, and others with them.
18:1 After this 668 Paul 669 departed from 670 Athens 671 and went to Corinth. 672 18:2 There he 673 found 674 a Jew named Aquila, 675 a native of Pontus, 676 who had recently come from Italy with his wife Priscilla, because Claudius 677 had ordered all the Jews to depart from 678 Rome. 679 Paul approached 680 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 681 (for they were tentmakers 682 by trade). 683 18:4 He addressed 684 both Jews and Greeks in the synagogue 685 every Sabbath, attempting to persuade 686 them.
18:5 Now when Silas and Timothy arrived 687 from Macedonia, 688 Paul became wholly absorbed with proclaiming 689 the word, testifying 690 to the Jews that Jesus was the Christ. 691 18:6 When they opposed him 692 and reviled him, 693 he protested by shaking out his clothes 694 and said to them, “Your blood 695 be on your own heads! I am guiltless! 696 From now on I will go to the Gentiles!” 18:7 Then Paul 697 left 698 the synagogue 699 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 700 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 701 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 702 believed and were baptized. 18:9 The Lord said to Paul by a vision 703 in the night, 704 “Do not be afraid, 705 but speak and do not be silent, 18:10 because I am with you, and no one will assault 706 you to harm 707 you, because I have many people in this city.” 18:11 So he stayed there 708 a year and six months, teaching the word of God among them. 709
18:12 Now while Gallio 710 was proconsul 711 of Achaia, 712 the Jews attacked Paul together 713 and brought him before the judgment seat, 714 18:13 saying, “This man is persuading 715 people to worship God in a way contrary to 716 the law!” 18:14 But just as Paul was about to speak, 717 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 718 I would have been justified in accepting the complaint 719 of you Jews, 720 18:15 but since it concerns points of disagreement 721 about words and names and your own law, settle 722 it yourselves. I will not be 723 a judge of these things!” 18:16 Then he had them forced away 724 from the judgment seat. 725 18:17 So they all seized Sosthenes, the president of the synagogue, 726 and began to beat 727 him in front of the judgment seat. 728 Yet none of these things were of any concern 729 to Gallio.
18:18 Paul, after staying 730 many more days in Corinth, 731 said farewell to 732 the brothers and sailed away to Syria accompanied by 733 Priscilla and Aquila. 734 He 735 had his hair cut off 736 at Cenchrea 737 because he had made a vow. 738 18:19 When they reached Ephesus, 739 Paul 740 left Priscilla and Aquila 741 behind there, but he himself went 742 into the synagogue 743 and addressed 744 the Jews. 18:20 When they asked him to stay longer, he would not consent, 745 18:21 but said farewell to 746 them and added, 747 “I will come back 748 to you again if God wills.” 749 Then 750 he set sail from Ephesus, 18:22 and when he arrived 751 at Caesarea, 752 he went up and greeted 753 the church at Jerusalem 754 and then went down to Antioch. 755 18:23 After he spent 756 some time there, Paul left and went through the region of Galatia 757 and Phrygia, 758 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 759 He was an eloquent speaker, 760 well-versed 761 in the scriptures. 18:25 He had been instructed in 762 the way of the Lord, and with great enthusiasm 763 he spoke and taught accurately the facts 764 about Jesus, although he knew 765 only the baptism of John. 18:26 He began to speak out fearlessly 766 in the synagogue, 767 but when Priscilla and Aquila 768 heard him, they took him aside 769 and explained the way of God to him more accurately. 18:27 When Apollos 770 wanted to cross over to Achaia, 771 the brothers encouraged 772 him 773 and wrote to the disciples to welcome him. When he arrived, he 774 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 775 in public debate, 776 demonstrating from the scriptures that the Christ 777 was Jesus. 778
19:1 While 779 Apollos was in Corinth, 780 Paul went through the inland 781 regions 782 and came to Ephesus. 783 He 784 found some disciples there 785 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 786 They replied, 787 “No, we have not even 788 heard that there is a Holy Spirit.” 19:3 So Paul 789 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 790 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, 791 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 792 his hands on them, the Holy Spirit came 793 upon them, and they began to speak 794 in tongues and to prophesy. 795 19:7 (Now there were about twelve men in all.) 796
19:8 So Paul 797 entered 798 the synagogue 799 and spoke out fearlessly 800 for three months, addressing 801 and convincing 802 them about the kingdom of God. 803 19:9 But when 804 some were stubborn 805 and refused to believe, reviling 806 the Way 807 before the congregation, he left 808 them and took the disciples with him, 809 addressing 810 them every day 811 in the lecture hall 812 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 813 both Jews and Greeks, heard the word of the Lord. 814
19:11 God was performing extraordinary 815 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 816 were brought 817 to the sick, their diseases left them and the evil spirits went out of them. 818 19:13 But some itinerant 819 Jewish exorcists tried to invoke the name 820 of the Lord Jesus over those who were possessed by 821 evil spirits, saying, “I sternly warn 822 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 823 Sceva, a Jewish high priest, were doing this.) 824 19:15 But the evil spirit replied to them, 825 “I know about Jesus 826 and I am acquainted with 827 Paul, but who are you?” 828 19:16 Then the man who was possessed by 829 the evil spirit jumped on 830 them and beat them all into submission. 831 He prevailed 832 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 833 both Jews and Greeks; fear came over 834 them all, and the name of the Lord Jesus was praised. 835 19:18 Many of those who had believed came forward, 836 confessing and making their deeds known. 837 19:19 Large numbers 838 of those who had practiced magic 839 collected their books 840 and burned them up in the presence of everyone. 841 When 842 the value of the books was added up, it was found to total fifty thousand silver coins. 843 19:20 In this way the word of the Lord 844 continued to grow in power 845 and to prevail. 846
19:21 Now after all these things had taken place, 847 Paul resolved 848 to go to Jerusalem, 849 passing through Macedonia 850 and Achaia. 851 He said, 852 “After I have been there, I must also see Rome.” 853 19:22 So after sending 854 two of his assistants, 855 Timothy and Erastus, to Macedonia, 856 he himself stayed on for a while in the province of Asia. 857
19:23 At 858 that time 859 a great disturbance 860 took place concerning the Way. 861 19:24 For a man named Demetrius, a silversmith who made silver shrines 862 of Artemis, 863 brought a great deal 864 of business 865 to the craftsmen. 19:25 He gathered 866 these 867 together, along with the workmen in similar trades, 868 and said, “Men, you know that our prosperity 869 comes from this business. 19:26 And you see and hear that this Paul has persuaded 870 and turned away 871 a large crowd, 872 not only in Ephesus 873 but in practically all of the province of Asia, 874 by saying 875 that gods made by hands are not gods at all. 876 19:27 There is danger not only that this business of ours will come into disrepute, 877 but also that the temple of the great goddess Artemis 878 will be regarded as nothing, 879 and she whom all the province of Asia 880 and the world worship will suffer the loss of her greatness.” 881
19:28 When 882 they heard 883 this they became enraged 884 and began to shout, 885 “Great is Artemis 886 of the Ephesians!” 19:29 The 887 city was filled with the uproar, 888 and the crowd 889 rushed to the theater 890 together, 891 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, 892 the disciples would not let him. 19:31 Even some of the provincial authorities 893 who were his friends sent 894 a message 895 to him, urging him not to venture 896 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. 897 19:33 Some of the crowd concluded 898 it was about 899 Alexander because the Jews had pushed him to the front. 900 Alexander, gesturing 901 with his hand, was wanting to make a defense 902 before the public assembly. 903 19:34 But when they recognized 904 that he was a Jew, they all shouted in unison, 905 “Great is Artemis 906 of the Ephesians!” for about two hours. 907 19:35 After the city secretary 908 quieted the crowd, he said, “Men of Ephesus, what person 909 is there who does not know that the city of the Ephesians is the keeper 910 of the temple of the great Artemis 911 and of her image that fell from heaven? 912 19:36 So because these facts 913 are indisputable, 914 you must keep quiet 915 and not do anything reckless. 916 19:37 For you have brought these men here who are neither temple robbers 917 nor blasphemers of our goddess. 918 19:38 If then Demetrius and the craftsmen who are with him have a complaint 919 against someone, the courts are open 920 and there are proconsuls; let them bring charges against one another there. 921 19:39 But if you want anything in addition, 922 it will have to be settled 923 in a legal assembly. 924 19:40 For 925 we are in danger of being charged with rioting 926 today, since there is no cause we can give to explain 927 this disorderly gathering.” 928 19:41 After 929 he had said 930 this, 931 he dismissed the assembly. 932
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 933 them and saying farewell, 934 he left to go to Macedonia. 935 20:2 After he had gone through those regions 936 and spoken many words of encouragement 937 to the believers there, 938 he came to Greece, 939 20:3 where he stayed 940 for three months. Because the Jews had made 941 a plot 942 against him as he was intending 943 to sail 944 for Syria, he decided 945 to return through Macedonia. 946 20:4 Paul 947 was accompanied by Sopater son of Pyrrhus from Berea, 948 Aristarchus and Secundus from Thessalonica, 949 Gaius 950 from Derbe, 951 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 952 20:5 These had gone on ahead 953 and were waiting for us in Troas. 954 20:6 We 955 sailed away from Philippi 956 after the days of Unleavened Bread, 957 and within five days 958 we came to the others 959 in Troas, 960 where we stayed for seven days. 20:7 On the first day 961 of the week, when we met 962 to break bread, Paul began to speak 963 to the people, and because he intended 964 to leave the next day, he extended 965 his message until midnight. 20:8 (Now there were many lamps 966 in the upstairs room where we were meeting.) 967 20:9 A young man named Eutychus, who was sitting in the window, 968 was sinking 969 into a deep sleep while Paul continued to speak 970 for a long time. Fast asleep, 971 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 972 threw himself 973 on the young man, 974 put his arms around him, 975 and said, “Do not be distressed, for he is still alive!” 976 20:11 Then Paul 977 went back upstairs, 978 and after he had broken bread and eaten, he talked with them 979 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 980 comforted.
20:13 We went on ahead 981 to the ship and put out to sea 982 for Assos, 983 intending 984 to take Paul aboard there, for he had arranged it this way. 985 He 986 himself was intending 987 to go there by land. 988 20:14 When he met us in Assos, 989 we took him aboard 990 and went to Mitylene. 991 20:15 We set sail 992 from there, and on the following day we arrived off Chios. 993 The next day we approached 994 Samos, 995 and the day after that we arrived at Miletus. 996 20:16 For Paul had decided to sail past Ephesus 997 so as not to spend time 998 in the province of Asia, 999 for he was hurrying 1000 to arrive in Jerusalem, 1001 if possible, 1002 by the day of Pentecost. 20:17 From Miletus 1003 he sent a message 1004 to Ephesus, telling the elders of the church to come to him. 1005
20:18 When they arrived, he said to them, “You yourselves know how I lived 1006 the whole time I was with you, from the first day I set foot 1007 in the province of Asia, 1008 20:19 serving the Lord with all humility 1009 and with tears, and with the trials that happened to me because of the plots 1010 of the Jews. 20:20 You know that I did not hold back from proclaiming 1011 to you anything that would be helpful, 1012 and from teaching you publicly 1013 and from house to house, 20:21 testifying 1014 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 1015 20:22 And now, 1016 compelled 1017 by the Spirit, I am going to Jerusalem 1018 without knowing what will happen to me there, 1019 20:23 except 1020 that the Holy Spirit warns 1021 me in town after town 1022 that 1023 imprisonment 1024 and persecutions 1025 are waiting for me. 20:24 But I do not consider my life 1026 worth anything 1027 to myself, so that 1028 I may finish my task 1029 and the ministry that I received from the Lord Jesus, to testify to the good news 1030 of God’s grace.
20:25 “And now 1031 I know that none 1032 of you among whom I went around proclaiming the kingdom 1033 will see me 1034 again. 20:26 Therefore I declare 1035 to you today that I am innocent 1036 of the blood of you all. 1037 20:27 For I did not hold back from 1038 announcing 1039 to you the whole purpose 1040 of God. 20:28 Watch out for 1041 yourselves and for all the flock of which 1042 the Holy Spirit has made you overseers, 1043 to shepherd the church of God 1044 that he obtained 1045 with the blood of his own Son. 1046 20:29 I know that after I am gone 1047 fierce wolves 1048 will come in among you, not sparing the flock. 20:30 Even from among your own group 1049 men 1050 will arise, teaching perversions of the truth 1051 to draw the disciples away after them. 20:31 Therefore be alert, 1052 remembering that night and day for three years I did not stop warning 1053 each one of you with tears. 20:32 And now I entrust 1054 you to God and to the message 1055 of his grace. This message 1056 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 1057 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 1058 provided for my needs and the needs of those who were with me. 20:35 By all these things, 1059 I have shown you that by working in this way we must help 1060 the weak, 1061 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 1062
20:36 When 1063 he had said these things, he knelt down 1064 with them all and prayed. 20:37 They all began to weep loudly, 1065 and hugged 1066 Paul and kissed him, 1067 20:38 especially saddened 1068 by what 1069 he had said, that they were not going to see him 1070 again. Then they accompanied 1071 him to the ship.
21:1 After 1072 we 1073 tore ourselves away 1074 from them, we put out to sea, 1075 and sailing a straight course, 1076 we came to Cos, 1077 on the next day to Rhodes, 1078 and from there to Patara. 1079 21:2 We found 1080 a ship crossing over to Phoenicia, 1081 went aboard, 1082 and put out to sea. 1083 21:3 After we sighted Cyprus 1084 and left it behind on our port side, 1085 we sailed on to Syria and put in 1086 at Tyre, 1087 because the ship was to unload its cargo there. 21:4 After we located 1088 the disciples, we stayed there 1089 seven days. They repeatedly told 1090 Paul through the Spirit 1091 not to set foot 1092 in Jerusalem. 1093 21:5 When 1094 our time was over, 1095 we left and went on our way. All of them, with their wives and children, accompanied 1096 us outside of the city. After 1097 kneeling down on the beach and praying, 1098 21:6 we said farewell 1099 to one another. 1100 Then 1101 we went aboard the ship, and they returned to their own homes. 1102 21:7 We continued the voyage from Tyre 1103 and arrived at Ptolemais, 1104 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 1105 and came to Caesarea, 1106 and entered 1107 the house of Philip the evangelist, who was one of the seven, 1108 and stayed with him. 21:9 (He had four unmarried 1109 daughters who prophesied.) 1110
21:10 While we remained there for a number of days, 1111 a prophet named Agabus 1112 came down from Judea. 21:11 He came 1113 to us, took 1114 Paul’s belt, 1115 tied 1116 his own hands and feet with it, 1117 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 1118 to the Gentiles.’” 21:12 When we heard this, both we and the local people 1119 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 1120 my heart? For I am ready not only to be tied up, 1121 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 1122 we said no more except, 1123 “The Lord’s will be done.” 1124
21:15 After these days we got ready 1125 and started up 1126 to Jerusalem. 21:16 Some of the disciples from Caesarea 1127 came along with us too, and brought us to the house 1128 of Mnason of Cyprus, a disciple from the earliest times, 1129 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 1130 21:18 The next day Paul went in with us to see James, and all the elders were there. 1131 21:19 When Paul 1132 had greeted them, he began to explain 1133 in detail 1134 what God 1135 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 1136 God. Then they said to him, “You see, brother, how many thousands of Jews 1137 there are who have believed, and they are all ardent observers 1138 of the law. 1139 21:21 They have been informed about you – that you teach all the Jews now living 1140 among the Gentiles to abandon 1141 Moses, telling them not to circumcise their children 1142 or live 1143 according to our customs. 21:22 What then should we do? They will no doubt 1144 hear that you have come. 21:23 So do what 1145 we tell you: We have four men 1146 who have taken 1147 a vow; 1148 21:24 take them and purify 1149 yourself along with them and pay their expenses, 1150 so that they may have their heads shaved. 1151 Then 1152 everyone will know there is nothing in what they have been told 1153 about you, but that you yourself live in conformity with 1154 the law. 1155 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 1156 that they should avoid 1157 meat that has been sacrificed to idols 1158 and blood and what has been strangled 1159 and sexual immorality.” 21:26 Then Paul took the men the next day, 1160 and after he had purified himself 1161 along with them, he went to the temple and gave notice 1162 of the completion of the days of purification, 1163 when 1164 the sacrifice would be offered for each 1165 of them. 21:27 When the seven days were almost over, 1166 the Jews from the province of Asia 1167 who had seen him in the temple area 1168 stirred up the whole crowd 1169 and seized 1170 him, 21:28 shouting, “Men of Israel, 1171 help! This is the man who teaches everyone everywhere against our people, our law, 1172 and this sanctuary! 1173 Furthermore 1174 he has brought Greeks into the inner courts of the temple 1175 and made this holy place ritually unclean!” 1176 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 1177 they assumed Paul had brought him into the inner temple courts.) 1178 21:30 The whole city was stirred up, 1179 and the people rushed together. 1180 They seized 1181 Paul and dragged him out of the temple courts, 1182 and immediately the doors were shut. 21:31 While they were trying 1183 to kill him, a report 1184 was sent up 1185 to the commanding officer 1186 of the cohort 1187 that all Jerusalem was in confusion. 1188 21:32 He 1189 immediately took 1190 soldiers and centurions 1191 and ran down to the crowd. 1192 When they saw 1193 the commanding officer 1194 and the soldiers, they stopped beating 1195 Paul. 21:33 Then the commanding officer 1196 came up and arrested 1197 him and ordered him to be tied up with two chains; 1198 he 1199 then asked who he was and what 1200 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 1201 and when the commanding officer 1202 was unable 1203 to find out the truth 1204 because of the disturbance, 1205 he ordered Paul 1206 to be brought into the barracks. 1207 21:35 When he came to the steps, Paul 1208 had to be carried 1209 by the soldiers because of the violence 1210 of the mob, 21:36 for a crowd of people 1211 followed them, 1212 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 1213 he said 1214 to the commanding officer, 1215 “May I say 1216 something to you?” The officer 1217 replied, 1218 “Do you know Greek? 1219 21:38 Then you’re not that Egyptian who started a rebellion 1220 and led the four thousand men of the ‘Assassins’ 1221 into the wilderness 1222 some time ago?” 1223 21:39 Paul answered, 1224 “I am a Jew 1225 from Tarsus in Cilicia, a citizen of an important city. 1226 Please 1227 allow me to speak to the people.” 21:40 When the commanding officer 1228 had given him permission, 1229 Paul stood 1230 on the steps and gestured 1231 to the people with his hand. When they had become silent, 1232 he addressed 1233 them in Aramaic, 1234
22:1 “Brothers and fathers, listen to my defense 1235 that I now 1236 make to you.” 22:2 (When they heard 1237 that he was addressing 1238 them in Aramaic, 1239 they became even 1240 quieter.) 1241 Then 1242 Paul said, 22:3 “I am a Jew, 1243 born in Tarsus in Cilicia, but brought up 1244 in this city, educated with strictness 1245 under 1246 Gamaliel 1247 according to the law of our ancestors, 1248 and was 1249 zealous 1250 for God just as all of you are today. 22:4 I 1251 persecuted this Way 1252 even to the point of death, 1253 tying up 1254 both men and women and putting 1255 them in prison, 22:5 as both the high priest and the whole council of elders 1256 can testify about me. From them 1257 I also received 1258 letters to the brothers in Damascus, and I was on my way 1259 to make arrests there and bring 1260 the prisoners 1261 to Jerusalem 1262 to be punished. 22:6 As 1263 I was en route and near Damascus, 1264 about noon a very bright 1265 light from heaven 1266 suddenly flashed 1267 around me. 22:7 Then I 1268 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 1269 the voice of the one who was speaking to me. 22:10 So I asked, 1270 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 1271 and go to Damascus; there you will be told about everything 1272 that you have been designated 1273 to do.’ 22:11 Since I could not see because of 1274 the brilliance 1275 of that light, I came to Damascus led by the hand of 1276 those who were with me. 22:12 A man named Ananias, 1277 a devout man according to the law, 1278 well spoken of by all the Jews who live there, 1279 22:13 came 1280 to me and stood beside me 1281 and said to me, ‘Brother Saul, regain your sight!’ 1282 And at that very moment 1283 I looked up and saw him. 1284 22:14 Then he said, ‘The God of our ancestors 1285 has already chosen 1286 you to know his will, to see 1287 the Righteous One, 1288 and to hear a command 1289 from his mouth, 22:15 because you will be his witness 1290 to all people 1291 of what you have seen and heard. 22:16 And now what are you waiting for? 1292 Get up, 1293 be baptized, and have your sins washed away, 1294 calling on his name.’ 1295 22:17 When 1296 I returned to Jerusalem and was praying in the temple, I fell into a trance 1297 22:18 and saw the Lord 1298 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 1299 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 1300 who believed in you. 22:20 And when the blood of your witness 1301 Stephen was shed, 1302 I myself was standing nearby, approving, 1303 and guarding the cloaks 1304 of those who were killing him.’ 1305 22:21 Then 1306 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 1307 was listening to him until he said this. 1308 Then 1309 they raised their voices and shouted, 1310 “Away with this man 1311 from the earth! For he should not be allowed to live!” 1312 22:23 While they were screaming 1313 and throwing off their cloaks 1314 and tossing dust 1315 in the air, 22:24 the commanding officer 1316 ordered Paul 1317 to be brought back into the barracks. 1318 He told them 1319 to interrogate Paul 1320 by beating him with a lash 1321 so that he could find out the reason the crowd 1322 was shouting at Paul 1323 in this way. 22:25 When they had stretched him out for the lash, 1324 Paul said to the centurion 1325 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 1326 without a proper trial?” 1327 22:26 When the centurion 1328 heard this, 1329 he went to the commanding officer 1330 and reported it, 1331 saying, “What are you about to do? 1332 For this man is a Roman citizen.” 1333 22:27 So the commanding officer 1334 came and asked 1335 Paul, 1336 “Tell me, are you a Roman citizen?” 1337 He replied, 1338 “Yes.” 22:28 The commanding officer 1339 answered, “I acquired this citizenship with a large sum of money.” 1340 “But I was even 1341 born a citizen,” 1342 Paul replied. 1343 22:29 Then those who were about to interrogate him stayed away 1344 from him, and the commanding officer 1345 was frightened when he realized that Paul 1346 was 1347 a Roman citizen 1348 and that he had had him tied up. 1349
22:30 The next day, because the commanding officer 1350 wanted to know the true reason 1351 Paul 1352 was being accused by the Jews, he released him and ordered the chief priests and the whole council 1353 to assemble. He then brought 1354 Paul down and had him stand before them.
23:1 Paul looked directly 1355 at the council 1356 and said, “Brothers, I have lived my life with a clear conscience 1357 before God to this day.” 23:2 At that 1358 the high priest Ananias ordered those standing near 1359 Paul 1360 to strike 1361 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 1362 Do 1363 you sit there judging me according to the law, 1364 and in violation of the law 1365 you order me to be struck?” 23:4 Those standing near him 1366 said, “Do you dare insult 1367 God’s high priest?” 23:5 Paul replied, 1368 “I did not realize, 1369 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 1370
23:6 Then when Paul noticed 1371 that part of them were Sadducees 1372 and the others Pharisees, 1373 he shouted out in the council, 1374 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 1375 of the dead!” 23:7 When he said this, 1376 an argument 1377 began 1378 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.) 1379 23:9 There was a great commotion, 1380 and some experts in the law 1381 from the party of the Pharisees stood up 1382 and protested strongly, 1383 “We find nothing wrong 1384 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 1385 so great the commanding officer 1386 feared that they would tear Paul to pieces, 1387 he ordered the detachment 1388 to go down, take him away from them by force, 1389 and bring him into the barracks. 1390
23:11 The following night the Lord 1391 stood near 1392 Paul 1393 and said, “Have courage, 1394 for just as you have testified about me in Jerusalem, 1395 so you must also testify in Rome.” 1396
23:12 When morning came, 1397 the Jews formed 1398 a conspiracy 1399 and bound themselves with an oath 1400 not to eat or drink anything 1401 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 1402 23:14 They 1403 went 1404 to the chief priests 1405 and the elders and said, “We have bound ourselves with a solemn oath 1406 not to partake 1407 of anything until we have killed Paul. 23:15 So now you and the council 1408 request the commanding officer 1409 to bring him down to you, as if you were going to determine 1410 his case 1411 by conducting a more thorough inquiry. 1412 We are ready to kill him 1413 before he comes near this place.” 1414
23:16 But when the son of Paul’s sister heard about the ambush, 1415 he came and entered 1416 the barracks 1417 and told Paul. 23:17 Paul called 1418 one of the centurions 1419 and said, “Take this young man to the commanding officer, 1420 for he has something to report to him.” 23:18 So the centurion 1421 took him and brought him to the commanding officer 1422 and said, “The prisoner Paul called 1423 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 1424 took him by the hand, withdrew privately, and asked, “What is it that you want 1425 to report to me?” 23:20 He replied, 1426 “The Jews have agreed to ask you to bring Paul down to the council 1427 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 1428 because more than forty of them 1429 are lying in ambush 1430 for him. They 1431 have bound themselves with an oath 1432 not to eat or drink anything 1433 until they have killed him, and now they are ready, waiting for you to agree to their request.” 1434 23:22 Then the commanding officer 1435 sent the young man away, directing him, 1436 “Tell no one that you have reported 1437 these things to me.” 23:23 Then 1438 he summoned 1439 two of the centurions 1440 and said, “Make ready two hundred soldiers to go to Caesarea 1441 along with seventy horsemen 1442 and two hundred spearmen 1443 by 1444 nine o’clock tonight, 1445 23:24 and provide mounts for Paul to ride 1446 so that he may be brought safely to Felix 1447 the governor.” 1448 23:25 He wrote 1449 a letter that went like this: 1450
23:26 Claudius Lysias to His Excellency Governor 1451 Felix, 1452 greetings. 23:27 This man was seized 1453 by the Jews and they were about to kill him, 1454 when I came up 1455 with the detachment 1456 and rescued him, because I had learned that he was 1457 a Roman citizen. 1458 23:28 Since I wanted to know 1459 what charge they were accusing him of, 1460 I brought him down to their council. 1461 23:29 I found he 1462 was accused with reference to controversial questions 1463 about their law, but no charge against him deserved death or imprisonment. 1464 23:30 When I was informed 1465 there would be a plot 1466 against this man, I sent him to you at once, also ordering his accusers to state their charges 1467 against him before you.
23:31 So the soldiers, in accordance with their orders, 1468 took 1469 Paul and brought him to Antipatris 1470 during the night. 23:32 The next day they let 1471 the horsemen 1472 go on with him, and they returned to the barracks. 1473 23:33 When the horsemen 1474 came to Caesarea 1475 and delivered the letter to the governor, they also presented 1476 Paul to him. 23:34 When the governor 1477 had read 1478 the letter, 1479 he asked 1480 what province he was from. 1481 When he learned 1482 that he was from Cilicia, 1483 23:35 he said, “I will give you a hearing 1484 when your accusers arrive too.” Then 1485 he ordered that Paul 1486 be kept under guard in Herod’s palace. 1487
24:1 After five days the high priest Ananias 1488 came down with some elders and an attorney 1489 named 1490 Tertullus, and they 1491 brought formal charges 1492 against Paul to the governor. 24:2 When Paul 1493 had been summoned, Tertullus began to accuse him, 1494 saying, “We have experienced a lengthy time 1495 of peace through your rule, 1496 and reforms 1497 are being made in this nation 1498 through your foresight. 1499 24:3 Most excellent Felix, 1500 we acknowledge this everywhere and in every way 1501 with all gratitude. 1502 24:4 But so that I may not delay 1503 you any further, I beg 1504 you to hear us briefly 1505 with your customary graciousness. 1506 24:5 For we have found 1507 this man to be a troublemaker, 1508 one who stirs up riots 1509 among all the Jews throughout the world, and a ringleader 1510 of the sect of the Nazarenes. 1511 24:6 He 1512 even tried to desecrate 1513 the temple, so we arrested 1514 him. 24:7 [[EMPTY]] 1515 24:8 When you examine 1516 him yourself, you will be able to learn from him 1517 about all these things we are accusing him of doing.” 1518 24:9 The Jews also joined in the verbal attack, 1519 claiming 1520 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 1521 that you have been a judge over this nation for many years, I confidently make my defense. 1522 24:11 As you can verify 1523 for yourself, not more than twelve days ago 1524 I went up to Jerusalem 1525 to worship. 24:12 They did not find me arguing 1526 with anyone or stirring up a crowd 1527 in the temple courts 1528 or in the synagogues 1529 or throughout the city, 1530 24:13 nor can they prove 1531 to you the things 1532 they are accusing me of doing. 1533 24:14 But I confess this to you, that I worship 1534 the God of our ancestors 1535 according to the Way (which they call a sect), believing everything that is according to the law 1536 and that is written in the prophets. 24:15 I have 1537 a hope in God (a hope 1538 that 1539 these men 1540 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 1541 24:16 This is the reason 1542 I do my best to always 1543 have a clear 1544 conscience toward God and toward people. 1545 24:17 After several years 1546 I came to bring to my people gifts for the poor 1547 and to present offerings, 1548 24:18 which I was doing when they found me in the temple, ritually purified, 1549 without a crowd or a disturbance. 1550 24:19 But there are some Jews from the province of Asia 1551 who should be here before you and bring charges, 1552 if they have anything against me. 24:20 Or these men here 1553 should tell what crime 1554 they found me guilty of 1555 when I stood before the council, 1556 24:21 other than 1557 this one thing 1558 I shouted out while I stood before 1559 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 1560
24:22 Then Felix, 1561 who understood the facts 1562 concerning the Way 1563 more accurately, 1564 adjourned their hearing, 1565 saying, “When Lysias the commanding officer comes down, I will decide your case.” 1566 24:23 He ordered the centurion 1567 to guard Paul, 1568 but to let him have some freedom, 1569 and not to prevent any of his friends 1570 from meeting his needs. 1571
24:24 Some days later, when Felix 1572 arrived with his wife Drusilla, 1573 who was Jewish, he sent for Paul and heard him speak 1574 about faith in Christ Jesus. 1575 24:25 While Paul 1576 was discussing 1577 righteousness, self-control, 1578 and the coming judgment, Felix 1579 became 1580 frightened and said, “Go away for now, and when I have an opportunity, 1581 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 1582 and for this reason he sent for Paul 1583 as often as possible 1584 and talked 1585 with him. 24:27 After two years 1586 had passed, Porcius Festus 1587 succeeded Felix, 1588 and because he wanted to do the Jews a favor, Felix left Paul in prison. 1589
25:1 Now 1590 three days after Festus 1591 arrived in the province, he went up to Jerusalem 1592 from Caesarea. 1593 25:2 So the chief priests and the most prominent men 1594 of the Jews brought formal charges 1595 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 1596 they urged Festus 1597 to summon him to Jerusalem, planning an ambush 1598 to kill him along the way. 25:4 Then Festus 1599 replied that Paul was being kept at Caesarea, 1600 and he himself intended to go there 1601 shortly. 25:5 “So,” he said, “let your leaders 1602 go down there 1603 with me, and if this man has done anything wrong, 1604 they may bring charges 1605 against him.”
25:6 After Festus 1606 had stayed 1607 not more than eight or ten days among them, he went down to Caesarea, 1608 and the next day he sat 1609 on the judgment seat 1610 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 1611 bringing many serious 1612 charges that they were not able to prove. 1613 25:8 Paul said in his defense, 1614 “I have committed no offense 1615 against the Jewish law 1616 or against the temple or against Caesar.” 1617 25:9 But Festus, 1618 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 1619 before me there on these charges?” 1620 25:10 Paul replied, 1621 “I am standing before Caesar’s 1622 judgment seat, 1623 where I should be tried. 1624 I have done nothing wrong 1625 to the Jews, as you also know very well. 1626 25:11 If then I am in the wrong 1627 and have done anything that deserves death, I am not trying to escape dying, 1628 but if not one of their charges against me is true, 1629 no one can hand me over to them. 1630 I appeal to Caesar!” 1631 25:12 Then, after conferring with his council, 1632 Festus 1633 replied, “You have appealed to Caesar; 1634 to Caesar 1635 you will go!” 1636
25:13 After several days had passed, King Agrippa 1637 and Bernice arrived at Caesarea 1638 to pay their respects 1639 to Festus. 1640 25:14 While 1641 they were staying there many days, Festus 1642 explained Paul’s case to the king to get his opinion, 1643 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 1644 the chief priests and the elders of the Jews informed 1645 me about him, 1646 asking for a sentence of condemnation 1647 against him. 25:16 I answered them 1648 that it was not the custom of the Romans to hand over anyone 1649 before the accused had met his accusers face to face 1650 and had been given 1651 an opportunity to make a defense against the accusation. 1652 25:17 So after they came back here with me, 1653 I did not postpone the case, 1654 but the next day I sat 1655 on the judgment seat 1656 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 1657 him with any of the evil deeds I had suspected. 1658 25:19 Rather they had several points of disagreement 1659 with him about their own religion 1660 and about a man named Jesus 1661 who was dead, whom Paul claimed 1662 to be alive. 25:20 Because I was at a loss 1663 how I could investigate these matters, 1664 I asked if he were willing to go to Jerusalem and be tried 1665 there on these charges. 1666 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 1667 I ordered him to be kept under guard until I could send him to Caesar.” 1668 25:22 Agrippa 1669 said to Festus, 1670 “I would also like to hear the man myself.” “Tomorrow,” he replied, 1671 “you will hear him.”
25:23 So the next day Agrippa 1672 and Bernice came with great pomp 1673 and entered the audience hall, 1674 along with the senior military officers 1675 and the prominent men of the city. When Festus 1676 gave the order, 1677 Paul was brought in. 25:24 Then Festus 1678 said, “King Agrippa, 1679 and all you who are present here with us, you see this man about whom the entire Jewish populace 1680 petitioned 1681 me both in Jerusalem 1682 and here, 1683 shouting loudly 1684 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 1685 and when he appealed 1686 to His Majesty the Emperor, 1687 I decided to send him. 1688 25:26 But I have nothing definite 1689 to write to my lord 1690 about him. 1691 Therefore I have brought him before you all, and especially before you, King Agrippa, 1692 so that after this preliminary hearing 1693 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 1694 the charges against him.”
26:1 So Agrippa 1695 said to Paul, “You have permission 1696 to speak for yourself.” Then Paul held out his hand 1697 and began his defense: 1698
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 1699 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 1700 familiar with all the customs and controversial issues 1701 of the Jews. Therefore I ask 1702 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 1703 from my youth, spending my life from the beginning among my own people 1704 and in Jerusalem. 1705 26:5 They know, 1706 because they have known 1707 me from time past, 1708 if they are willing to testify, that according to the strictest party 1709 of our religion, I lived as a Pharisee. 1710 26:6 And now I stand here on trial 1711 because of my hope in the promise made by God to our ancestors, 1712 26:7 a promise 1713 that our twelve tribes hope to attain as they earnestly serve God 1714 night and day. Concerning this hope the Jews are accusing me, 1715 Your Majesty! 1716 26:8 Why do you people 1717 think 1718 it is unbelievable 1719 that 1720 God raises the dead? 26:9 Of course, 1721 I myself was convinced 1722 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 1723 from the chief priests, but I also cast my vote 1724 against them when they were sentenced to death. 1725 26:11 I punished 1726 them often in all the synagogues 1727 and tried to force 1728 them to blaspheme. Because I was so furiously enraged 1729 at them, I went to persecute 1730 them even in foreign cities.
26:12 “While doing this very thing, 1731 as I was going 1732 to Damascus with authority and complete power 1733 from the chief priests, 26:13 about noon along the road, Your Majesty, 1734 I saw a light from heaven, 1735 brighter than the sun, shining everywhere around 1736 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, 1737 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 1738 by kicking against the goads.’ 1739 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 1740 ‘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 1741 as a servant and witness 1742 to the things 1743 you have seen 1744 and to the things in which I will appear to you. 26:17 I will rescue 1745 you from your own people 1746 and from the Gentiles, to whom 1747 I am sending you 26:18 to open their eyes so that they turn 1748 from darkness to light and from the power 1749 of Satan to God, so that they may receive forgiveness of sins and a share 1750 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 1751 I was not disobedient 1752 to the heavenly 1753 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 1754 and to the Gentiles, that they should repent and turn to God, 1755 performing deeds consistent with 1756 repentance. 26:21 For this reason the Jews seized me in the temple courts 1757 and were trying to kill me. 26:22 I have experienced 1758 help from God to this day, and so I stand testifying to both small and great, saying nothing except 1759 what the prophets and Moses said 1760 was going to happen: 26:23 that 1761 the Christ 1762 was to suffer and be the first to rise from the dead, to proclaim light both to our people 1763 and to the Gentiles.” 1764
26:24 As Paul 1765 was saying these things in his defense, Festus 1766 exclaimed loudly, “You have lost your mind, 1767 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 1768 “I have not lost my mind, most excellent Festus, 1769 but am speaking 1770 true and rational 1771 words. 26:26 For the king knows about these things, and I am speaking freely 1772 to him, 1773 because I cannot believe 1774 that any of these things has escaped his notice, 1775 for this was not done in a corner. 1776 26:27 Do you believe the prophets, 1777 King Agrippa? 1778 I know that you believe.” 26:28 Agrippa 1779 said to Paul, “In such a short time are you persuading me to become a Christian?” 1780 26:29 Paul replied, “I pray to God that whether in a short or a long time 1781 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 1782
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, 1783 “This man is not doing anything deserving 1784 death or imprisonment.” 26:32 Agrippa 1785 said to Festus, 1786 “This man could have been released 1787 if he had not appealed to Caesar.” 1788
27:1 When it was decided we 1789 would sail to Italy, 1790 they handed over Paul and some other prisoners to a centurion 1791 of the Augustan Cohort 1792 named Julius. 27:2 We went on board 1793 a ship from Adramyttium 1794 that was about to sail to various ports 1795 along the coast of the province of Asia 1796 and put out to sea, 1797 accompanied by Aristarchus, a Macedonian 1798 from Thessalonica. 1799 27:3 The next day we put in 1800 at Sidon, 1801 and Julius, treating Paul kindly, 1802 allowed him to go to his friends so they could provide him with what he needed. 1803 27:4 From there we put out to sea 1804 and sailed under the lee 1805 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 1806 off Cilicia and Pamphylia, 1807 we put in 1808 at Myra 1809 in Lycia. 1810 27:6 There the centurion 1811 found 1812 a ship from Alexandria 1813 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 1814 for many days and arrived with difficulty off Cnidus. 1815 Because the wind prevented us from going any farther, 1816 we sailed under the lee 1817 of Crete off Salmone. 1818 27:8 With difficulty we sailed along the coast 1819 of Crete 1820 and came to a place called Fair Havens that was near the town of Lasea. 1821
27:9 Since considerable time had passed and the voyage was now dangerous 1822 because the fast 1823 was already over, 1824 Paul advised them, 1825 27:10 “Men, I can see the voyage is going to end 1826 in disaster 1827 and great loss not only of the cargo and the ship, but also of our lives.” 1828 27:11 But the centurion 1829 was more convinced 1830 by the captain 1831 and the ship’s owner than by what Paul said. 1832 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 1833 to put out to sea 1834 from there. They hoped that 1835 somehow they could reach 1836 Phoenix, 1837 a harbor of Crete facing 1838 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 1839 they could carry out 1840 their purpose, so they weighed anchor 1841 and sailed close along the coast 1842 of Crete. 27:14 Not long after this, a hurricane-force 1843 wind called the northeaster 1844 blew down from the island. 1845 27:15 When the ship was caught in it 1846 and could not head into 1847 the wind, we gave way to it and were driven 1848 along. 27:16 As we ran under the lee of 1849 a small island called Cauda, 1850 we were able with difficulty to get the ship’s boat 1851 under control. 27:17 After the crew 1852 had hoisted it aboard, 1853 they used supports 1854 to undergird the ship. Fearing they would run aground 1855 on the Syrtis, 1856 they lowered the sea anchor, 1857 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 1858 they began throwing the cargo overboard, 1859 27:19 and on the third day they threw the ship’s gear 1860 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 1861 storm continued to batter us, 1862 we finally abandoned all hope of being saved. 1863
27:21 Since many of them had no desire to eat, 1864 Paul 1865 stood up 1866 among them and said, “Men, you should have listened to me 1867 and not put out to sea 1868 from Crete, thus avoiding 1869 this damage and loss. 27:22 And now I advise 1870 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 1871 27:23 For last night an angel of the God to whom I belong 1872 and whom I serve 1873 came to me 1874 27:24 and said, 1875 ‘Do not be afraid, Paul! You must stand before 1876 Caesar, 1877 and God has graciously granted you the safety 1878 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 1879 that it will be just as I have been told. 27:26 But we must 1880 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 1881 across the Adriatic Sea, 1882 about midnight the sailors suspected they were approaching some land. 1883 27:28 They took soundings 1884 and found the water was twenty fathoms 1885 deep; when they had sailed a little farther 1886 they took soundings again and found it was fifteen fathoms 1887 deep. 27:29 Because they were afraid 1888 that we would run aground on the rocky coast, 1889 they threw out 1890 four anchors from the stern and wished 1891 for day to appear. 1892 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 1893 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 1894 and the soldiers, “Unless these men stay with the ship, you 1895 cannot be saved.” 27:32 Then the soldiers cut the ropes 1896 of the ship’s boat and let it drift away. 1897
27:33 As day was about to dawn, 1898 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 1899 and have gone 1900 without food; you have eaten nothing. 1901 27:34 Therefore I urge you to take some food, for this is important 1902 for your survival. 1903 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 1904 took bread 1905 and gave thanks to God in front of them all, 1906 broke 1907 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 1908 persons on the ship.) 1909 27:38 When they had eaten enough to be satisfied, 1910 they lightened the ship by throwing the wheat 1911 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 1912 a bay 1913 with a beach, 1914 where they decided to run the ship aground if they could. 27:40 So they slipped 1915 the anchors 1916 and left them in the sea, at the same time loosening the linkage 1917 that bound the steering oars 1918 together. Then they hoisted 1919 the foresail 1920 to the wind and steered toward 1921 the beach. 27:41 But they encountered a patch of crosscurrents 1922 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 1923 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 1924 so that none of them would escape by swimming away. 1925 27:43 But the centurion, 1926 wanting to save Paul’s life, 1927 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 1928 27:44 and the rest were to follow, 1929 some on planks 1930 and some on pieces of the ship. 1931 And in this way 1932 all were brought safely to land.
28:1 After we had safely reached shore, 1933 we learned that the island was called Malta. 1934 28:2 The local inhabitants 1935 showed us extraordinary 1936 kindness, for they built a fire and welcomed us all because it had started to rain 1937 and was cold. 28:3 When Paul had gathered a bundle of brushwood 1938 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 1939 saw the creature hanging from Paul’s 1940 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 1941 has not allowed him to live!” 1942 28:5 However, 1943 Paul 1944 shook 1945 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 1946 or suddenly drop dead. So after they had waited 1947 a long time and had seen 1948 nothing unusual happen 1949 to him, they changed their minds 1950 and said he was a god. 1951
28:7 Now in the region around that place 1952 were fields belonging to the chief official 1953 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 1954 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 1955 and after praying, placed 1956 his hands on him and healed 1957 him. 28:9 After this had happened, many of the people on the island who were sick 1958 also came and were healed. 1959 28:10 They also bestowed many honors, 1960 and when we were preparing to sail, 1961 they gave 1962 us all the supplies we needed. 1963
28:11 After three months we put out to sea 1964 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 1965 as its figurehead. 1966 28:12 We put in 1967 at Syracuse 1968 and stayed there three days. 28:13 From there we cast off 1969 and arrived at Rhegium, 1970 and after one day a south wind sprang up 1971 and on the second day we came to Puteoli. 1972 28:14 There 1973 we found 1974 some brothers 1975 and were invited to stay with them seven days. And in this way we came to Rome. 1976 28:15 The brothers from there, 1977 when they heard about us, came as far as the Forum of Appius 1978 and Three Taverns 1979 to meet us. When he saw them, 1980 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 1981 by himself, with the soldier who was guarding him.
28:17 After three days 1982 Paul 1983 called the local Jewish leaders 1984 together. When they had assembled, he said to them, “Brothers, 1985 although I had done 1986 nothing against our people or the customs of our ancestors, 1987 from Jerusalem 1988 I was handed over as a prisoner to the Romans. 1989 28:18 When 1990 they had heard my case, 1991 they wanted to release me, 1992 because there was no basis for a death sentence 1993 against me. 28:19 But when the Jews objected, 1994 I was forced to appeal to Caesar 1995 – not that I had some charge to bring 1996 against my own people. 1997 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.” 1998 28:21 They replied, 1999 “We have received no letters from Judea about you, nor have any of the brothers come from there 2000 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 2001 that people 2002 everywhere speak against 2003 it.”
28:23 They set 2004 a day to meet with him, 2005 and they came to him where he was staying 2006 in even greater numbers. 2007 From morning until evening he explained things 2008 to them, 2009 testifying 2010 about the kingdom of God 2011 and trying to convince 2012 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 2013 by what he said, 2014 but others refused 2015 to believe. 28:25 So they began to leave, 2016 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 2017 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 2018 but will never understand,
and you will keep on looking, 2019 but will never perceive.
28:27 For the heart of this people has become dull, 2020
and their ears are hard of hearing, 2021
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, 2022 and I would heal them.”’ 2023
28:28 “Therefore be advised 2024 that this salvation from God 2025 has been sent to the Gentiles; 2026 they 2027 will listen!”
28:29 [[EMPTY]] 202828:30 Paul 2029 lived 2030 there two whole years in his own rented quarters 2031 and welcomed 2032 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 2033 with complete boldness 2034 and without restriction. 2035
1 sn Antioch was a city in Syria (not Antioch in Pisidia).
2 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
3 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
4 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
5 tn Or “the governor.”
6 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.”
7 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.
8 tn Or “Appoint.”
9 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.
10 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.
11 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.
12 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
13 sn Seleucia was the port city of Antioch in Syria.
14 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
15 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.
16 tn The participle γενόμενοι (genomenoi) is taken temporally.
17 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
18 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
19 sn See the note on synagogue in 6:9.
20 sn John refers here to John Mark (see Acts 12:25).
21 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.
22 tn Or “had passed through,” “had traveled through.”
23 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
24 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.
25 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
26 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
27 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.
28 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
29 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.
30 sn A parenthetical note by the author.
31 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
32 sn A parenthetical note by the author.
33 sn This qualifying clause in the narrative indicates who represented God in the dispute.
34 tn Or “gazed intently.”
35 tn Or “unscrupulousness.”
36 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.
37 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.
38 tn Grk “upon,” but in a negative sense.
39 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.
40 tn Grk “fell on.”
41 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
42 sn See the note on proconsul in v. 8.
43 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).
44 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
45 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).
46 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.”
47 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
48 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).
49 sn Pamphylia was a province in the southern part of Asia Minor.
50 sn That is, John Mark.
51 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).
52 tn Or “Passing by.”
53 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
54 tn Or “at Antioch in Pisidia.”
55 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.
56 sn See the note on synagogue in 6:9.
57 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.
58 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.
59 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.
60 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
61 tn Or “word.”
62 tn Or “encouragement.”
63 tn Or “give it.”
64 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
65 tn Or “motioned.”
66 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.
67 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.
68 tn Or “people of Israel.”
69 tn Or “forefathers”; Grk “fathers.”
70 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.
71 tn Or “as resident aliens.”
72 tn Or “land.”
73 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.
74 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.
75 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
76 tn Or “desert.”
77 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.
78 tn The participle καθελών (kaqelwn) is taken temporally.
79 sn Seven nations. See Deut 7:1.
80 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.
81 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).
82 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.
83 tn The words “the time of” are not in the Greek text, but are implied.
84 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).
85 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
86 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.
87 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”).
88 sn A quotation from Ps 89:20.
89 sn A quotation from 1 Sam 13:14.
90 tn Or “who will perform all my will,” “who will carry out all my wishes.”
91 tn Or “From the offspring”; Grk “From the seed.”
92 sn The phrase this man is in emphatic position in the Greek text.
93 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
94 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.
95 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.
96 sn John refers here to John the Baptist.
97 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
98 tn Or “task.”
99 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
100 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.
101 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
102 tn Grk “sons”
103 tn Or “race.”
104 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.
105 tn Grk “word.”
106 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.
107 tn Grk “this one.”
108 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
109 tn The participle κρίναντες (krinante") is instrumental here.
110 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.
111 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.
112 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
113 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
114 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
115 tn Or “carried out.”
116 sn That is, everything that was written in OT scripture.
117 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.
118 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
119 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.
120 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
121 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.
122 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.
123 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.
124 tn Or “to our forefathers”; Grk “the fathers.”
125 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
126 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
127 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.
128 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.”
129 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
130 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.
131 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
132 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
133 tn The pronoun “you” is plural here. The promises of David are offered to the people.
134 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.
135 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.
136 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
137 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.
138 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.”
139 sn A quotation from Ps 16:10.
140 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
141 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.
142 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
143 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.
144 sn The one whom God raised up refers to Jesus.
145 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.”
146 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.
147 sn This one refers here to Jesus.
148 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.
149 tn Or “could not free.”
150 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.
151 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
152 tn Or “in.”
153 tn Or “and die!”
154 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.
155 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
156 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
157 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
158 tn Or “begging,” “inviting.”
159 tn Or “matters.”
160 sn See the note on synagogue in 6:9.
161 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
162 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.
163 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
164 tn Grk “who, as they were speaking with them, were persuading them.”
165 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.
166 tc Most
167 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.
168 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.
169 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.
170 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.
171 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.
172 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.
173 tn Or “and consider yourselves unworthy.”
174 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
175 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.
176 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.
177 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”).
178 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.
179 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
180 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.)
181 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
182 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.
183 sn Note the contrast to v. 46 in regard to eternal life.
184 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.
185 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
186 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).
187 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
188 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.
189 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
190 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
191 sn Iconium. See the note in 13:51.
192 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
193 sn See the note on synagogue in 6:9.
194 tn Or “that a large crowd.”
195 tn Or “who would not believe.”
196 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.”
197 tn The word “there” is not in the Greek text, but is implied.
198 sn The Lord testified to the message by granting the signs described in the following clause.
199 tn Grk “word.”
200 tn Here the context indicates the miraculous nature of the signs mentioned.
201 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
202 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.
203 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.
204 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
205 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.
206 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
207 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.
208 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.
209 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
210 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.
211 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
212 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.
213 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
214 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
215 tn Grk “lame from his mother’s womb” (an idiom).
216 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.
217 tn Or “looked.”
218 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
219 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
220 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.
221 tn Grk “they lifted up their voice” (an idiom).
222 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.
223 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.”
224 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
225 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
226 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).
227 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.
228 sn See the note on Zeus in the previous verse.
229 tn Or “oxen.”
230 tn Or “wreaths.”
231 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.
232 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.
233 tn The participle ἀκούσαντες (akousante") is taken temporally.
234 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).
235 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
236 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
237 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.
238 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.
239 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.
240 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.
241 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.
242 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
243 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.
244 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.
245 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
246 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.”
247 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).
248 tn The participle λέγοντες (legontes) is regarded as indicating means.
249 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.
250 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
251 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).
252 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
253 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.
254 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
255 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.
256 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
257 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
258 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
259 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
260 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.”
261 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.”
262 sn This reference to the kingdom of God clearly refers to its future arrival.
263 tn Or “sufferings.”
264 sn Appointed elders. See Acts 20:17.
265 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
266 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.
267 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.
268 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.
269 sn Pamphylia was a province along the southern coast of Asia Minor.
270 tn Or “message.”
271 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
272 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.
273 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).
274 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.
275 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.
276 tn Or “announced.”
277 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.
278 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
279 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.
280 tn Grk “no little (time)” (an idiom).
281 sn That is, they came down from Judea to Antioch in Syria.
282 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.
283 tn Grk “no little argument and debate” (an idiom).
284 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.
285 tn Grk “go up to,” but in this context a meeting is implied.
286 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
287 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.
288 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
289 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.
290 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
291 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
292 tn Or “announced.”
293 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
294 sn See the note on Pharisee in 5:34.
295 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.
296 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
297 tn Or “keep.”
298 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.
299 tn Or “discussion.” This term is repeated from v. 2.
300 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.”
301 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.
302 tn Or “word.”
303 tn Or “of the good news.”
304 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.
305 sn The expression who knows the heart means “who knows what people think.”
306 tn Or “has borne witness.”
307 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.
308 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.”
309 tn Or “purifying.”
310 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.
311 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.
312 tn Or “forefathers”; Grk “fathers.”
313 tn Or “by.”
314 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.”
315 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
316 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
317 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
318 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
319 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
320 tn Or “reported,” “described.”
321 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.”
322 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.
323 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
324 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.
325 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).
326 tn Grk “After these things.”
327 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
328 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).
329 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.
330 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
331 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.
332 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
333 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.
334 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.
335 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
336 sn An allusion to Isa 45:21.
337 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.
338 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
339 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
340 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
341 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).
342 tn Or “polluted.”
343 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).
344 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
345 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
346 sn See the note on synagogue in 6:9.
347 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
348 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
349 sn Antioch was a city in Syria (not Antioch in Pisidia).
350 tn Grk “writing by their hand” (an idiom for sending a letter).
351 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
352 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
353 tn Grk “to the brothers who are from the Gentiles.”
354 sn Antioch was a city in Syria (not Antioch in Pisidia).
355 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.
356 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.).”
357 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
358 tn Grk “souls.”
359 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
360 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
361 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
362 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.”
363 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.
364 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
365 tn This verb has been translated as an epistolary aorist.
366 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
367 tn Grk “by means of word” (an idiom for a verbal report).
368 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.
369 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
370 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.
371 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.
372 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.
373 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.
374 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).
375 tn Or “sent away.”
376 sn Antioch was a city in Syria (not Antioch in Pisidia).
377 tn Or “congregation” (referring to the group of believers).
378 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.
379 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
380 tn Or “at its encouraging message.”
381 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
382 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.
383 tn The word “there” is not in the Greek text, but is implied.
384 tc A few
385 sn Antioch was a city in Syria (not Antioch in Pisidia).
386 sn This is a parenthetical note by the author.
387 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.
388 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
389 tn See the note on the phrase “word of the Lord” in v. 35.
390 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
391 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
392 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
393 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.
394 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
395 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
396 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
397 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.
398 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),.
399 sn Strengthening. See Acts 14:22; 15:32; 18:23.
400 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
401 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
402 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
403 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
404 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.
405 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
406 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
407 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
408 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.
409 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
410 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).
411 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
412 tn Or “who lived in the area.”
413 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
414 tn Or “cities.”
415 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
416 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
417 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
418 tn Or “observe” or “follow.”
419 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
420 sn Phrygia was a district in central Asia Minor west of Pisidia.
421 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.
422 tn Or “forbidden.”
423 tn Or “word.”
424 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.
425 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
426 sn Mysia was a province in northwest Asia Minor.
427 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
428 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
429 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
430 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.
431 sn Mysia was a province in northwest Asia Minor.
432 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
433 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.
434 tn The word “there” is not in the Greek text, but is implied.
435 tn The participle λέγων (legwn) is redundant and has not been translated.
436 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
437 sn Macedonia was the Roman province of Macedonia in Greece.
438 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
439 tn Grk “sought.”
440 sn Macedonia was the Roman province of Macedonia in Greece.
441 tn Or “summoned.”
442 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.”
443 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
444 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.”
445 sn Samothrace is an island in the northern part of the Aegean Sea.
446 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
447 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
448 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.
449 sn Macedonia was the Roman province of Macedonia in Greece.
450 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).
451 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.
452 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
453 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).
454 tn The word “there” is not in the Greek text, but is implied.
455 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.
456 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
457 sn Thyatira was a city in the province of Lydia in Asia Minor.
458 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.
459 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.”
460 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
461 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
462 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.’”
463 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.”
464 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.
465 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.
466 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.
467 tn Or “masters.”
468 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
469 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.
470 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.”
471 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.
472 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.
473 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.
474 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
475 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
476 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
477 tn Or “masters.”
478 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.
479 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
480 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
481 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.
482 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.”
483 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
484 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.
485 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
486 tn Or “acknowledge.”
487 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).
488 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
489 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
490 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).
491 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
492 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
493 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.”
494 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
495 tn Or “prison.”
496 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.
497 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
498 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).
499 tn The words “the rest of” are not in the Greek text, but are implied.
500 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.
501 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.
502 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
503 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).
504 tn Or “thought.”
505 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.
506 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
507 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
508 tn Or “and prostrated himself.”
509 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.
510 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
511 tn Grk “said.”
512 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.
513 tc The majority of
514 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.
515 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.
516 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.
517 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
518 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.”
519 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
520 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.
521 tn Or “immediately.”
522 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
523 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.
524 tn Or “he was overjoyed.”
525 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
526 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.
527 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
528 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.
529 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.”
530 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.
531 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.
532 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.
533 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
534 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.
535 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
536 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
537 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.
538 tn L&N 28.71 has “send us away secretly” for this verse.
539 tn Grk “But they.”
540 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.
541 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
542 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.
543 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
544 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.
545 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
546 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
547 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
548 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).
549 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
550 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.
551 sn See the note on synagogue in 6:9.
552 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
553 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.
554 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
555 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
556 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.
557 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.
558 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
559 tn Or “convinced.”
560 tn Or “a large crowd.”
561 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).
562 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).
563 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).
564 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.”
565 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
566 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.
567 sn The attack took place at Jason’s house because this was probably the location of the new house church.
568 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
569 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.”
570 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).
571 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.).
572 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.
573 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
574 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.
575 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.
576 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
577 tn The word “named” is not in the Greek text, but is supplied for clarity.
578 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
579 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.
580 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.’”
581 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.
582 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
583 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.
584 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.
585 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.
586 sn See the note on synagogue in 6:9.
587 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
588 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.
589 sn Thessalonica was a city in Macedonia (modern Salonica).
590 tn Or “willingly,” “readily”; Grk “with all eagerness.”
591 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.
592 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
593 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
594 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).
595 tn Or “respected.”
596 sn Thessalonica was a city in Macedonia (modern Salonica).
597 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.
598 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.
599 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
600 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
601 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).
602 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
603 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
604 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
605 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
606 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.”
607 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
608 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.
609 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.
610 sn See the note on synagogue in 6:9.
611 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
612 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
613 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
614 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
615 tn Grk “saying.”
616 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.”
617 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.
618 sn This is a parenthetical note by the author.
619 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
620 tn Or “to the council of the Areopagus.” See also the term in v. 22.
621 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
622 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.
623 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
624 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
625 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
626 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
627 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.
628 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
629 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
630 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”).
631 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.
632 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
633 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.
634 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.
635 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
636 tn Grk “he himself gives to all [people] life and breath and all things.”
637 sn The one man refers to Adam (the word “man” is understood).
638 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
639 tn Grk “to live over all the face of the earth.”
640 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.
641 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
642 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
643 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.
644 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
645 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.’”
646 sn This quotation is from Aratus (ca. 310-245
647 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
648 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
649 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
650 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
651 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.
652 tn Or “has deliberately paid no attention to.”
653 tn Or “times when people did not know.”
654 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
655 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.
656 tn Or “fixed.”
657 sn The world refers to the whole inhabited earth.
658 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.”
659 tn The participle ἀναστήσας (anasthsa") indicates means here.
660 tn The participle ἀκούσαντες (akousante") has been taken temporally.
661 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”).
662 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
663 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).
664 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.
665 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.
666 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.
667 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.
668 tn Grk “After these things.”
669 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
670 tn Or “Paul left.”
671 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
672 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.
673 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.
674 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
675 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.
676 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
677 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
678 tn Or “to leave.”
679 map For location see JP4-A1.
680 tn Or “went to.”
681 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.
682 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).
683 sn This is a parenthetical note by the author.
684 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.
685 sn See the note on synagogue in 6:9.
686 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.
687 tn Grk “came down.”
688 sn Macedonia was the Roman province of Macedonia in Greece.
689 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.
690 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.”
691 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
692 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.
693 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.
694 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.
695 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).
696 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
697 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
698 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.
699 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
700 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.
701 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).
702 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.
703 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.
704 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
705 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
706 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.
707 tn Or “injure.”
708 tn The word “there” is not in the Greek text, but is implied.
709 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”).
710 sn Gallio was proconsul of Achaia from
711 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
712 sn Achaia was a Roman province created in 146
713 tn Grk “with one accord.”
714 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.
715 tn Or “inciting.”
716 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.
717 tn Grk “about to open his mouth” (an idiom).
718 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).”
719 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.”
720 tn Grk “accepting your complaint, O Jews.”
721 tn Or “dispute.”
722 tn Grk “see to it” (an idiom).
723 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
724 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.
725 sn See the note on the term judgment seat in 18:12.
726 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).
727 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
728 sn See the note on the term judgment seat in 18:12.
729 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
730 tn The participle προσμείνας (prosmeina") is taken temporally.
731 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
732 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.
733 tn Grk “Syria, and with him.”
734 sn See the note on Aquila in 18:2.
735 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.
736 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).
737 tn That is, “before he sailed from Cenchrea.”
738 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.
739 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
740 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
741 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
742 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
743 sn See the note on synagogue in 6:9.
744 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.
745 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.
746 tn Or “but took leave of.”
747 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.
748 tn Or “will return.”
749 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
750 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.
751 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.”
752 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).
753 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.
754 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.
755 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).
756 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
757 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.
758 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
759 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
760 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.
761 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
762 tn Or “had been taught.”
763 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
764 tn Grk “the things.”
765 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
766 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
767 sn See the note on synagogue in 6:9.
768 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.
769 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.”
770 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
771 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
772 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.
773 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.
774 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.
775 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
776 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.
777 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).
778 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.
779 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.
780 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
781 tn Or “interior.”
782 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
783 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
784 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.
785 tn The word “there” is not in the Greek text but is implied.
786 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
787 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
788 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.
789 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
790 tn Grk “they said.”
791 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).
792 tn Or “laid.”
793 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.
794 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
795 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
796 sn This is a parenthetical note by the author.
797 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
798 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.
799 sn See the note on synagogue in 6:9.
800 tn Or “boldly.”
801 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.
802 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.”
803 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.
804 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
805 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
806 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.”
807 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).
808 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
809 tn The words “with him” are not in the Greek text, but are implied.
810 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.
811 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
812 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.”
813 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.
814 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.
815 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
816 tn Or “skin” (the outer surface of the body).
817 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).
818 tn The words “of them” are not in the Greek text, but are implied.
819 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
820 tn Grk “to name the name.”
821 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.
822 sn The expression I sternly warn you means “I charge you as under oath.”
823 tn Grk “a certain Sceva.”
824 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
825 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
826 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.
827 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).
828 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.
829 tn Grk “in whom the evil spirit was.”
830 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.”
831 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.
832 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
833 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
834 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
835 tn Or “exalted.”
836 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
837 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.”
838 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
839 tn On this term see BDAG 800 s.v. περίεργος 2.
840 tn Or “scrolls.”
841 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.”
842 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.
843 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).
844 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.
845 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
846 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.
847 tn Grk “all these things had been fulfilled.”
848 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.”
849 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
850 sn Macedonia was the Roman province of Macedonia in Greece.
851 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
852 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.
853 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
854 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
855 tn Grk “two of those who ministered to him.”
856 sn Macedonia was the Roman province of Macedonia in Greece.
857 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.
858 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.
859 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.”
860 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
861 sn The Way refers to the Christian movement (Christianity).
862 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.”
863 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.
864 tn Grk “brought not a little business” (an idiom).
865 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.
866 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
867 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.
868 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
869 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
870 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
871 tn Or “misled.”
872 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
873 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
874 tn Grk “Asia”; see the note on this word in v. 22.
875 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
876 tn The words “at all” are not in the Greek text but are implied.
877 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
878 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.
879 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
880 tn Grk “Asia”; see the note on this word in v. 22.
881 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.”
882 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.
883 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
884 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).
885 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.
886 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.
887 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.
888 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.”
889 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
890 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.
891 tn Grk “to the theater with one accord.”
892 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.”
893 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
894 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
895 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.
896 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.
897 tn Or “had assembled.”
898 tn Or “Some of the crowd gave instructions to.”
899 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.
900 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.”
901 tn Or “motioning.”
902 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.
903 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.”
904 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
905 tn Grk “[they shouted] with one voice from all of them” (an idiom).
906 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).
907 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.
908 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
909 tn This is a generic use of ἄνθρωπος (anqrwpo").
910 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
911 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.
912 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
913 tn Grk “these things.”
914 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.”
915 tn Grk “it is necessary that you be quiet.”
916 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.
917 tn Or perhaps, “desecrators of temples.”
918 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.
919 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
920 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
921 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
922 tn Or “anything more than this.”
923 tn Or “resolved.”
924 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.
925 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
926 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.
927 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.
928 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.”
929 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.
930 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
931 tn Grk “these things.”
932 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
933 tn Or “exhorting.”
934 tn Or “and taking leave of them.”
935 sn Macedonia was the Roman province of Macedonia in Greece.
936 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.
937 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.
938 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
939 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).
940 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
941 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.”
942 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
943 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.”
944 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.
945 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
946 sn Macedonia was the Roman province of Macedonia in Greece.
947 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
948 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.
949 tn Grk “of the Thessalonians.”
950 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.
951 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
952 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.
953 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.
954 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
955 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.
956 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
957 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).
958 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
959 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
960 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).
961 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
962 tn Or “assembled.”
963 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.
964 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.”
965 tn Or “prolonged.”
966 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.”
967 sn This is best taken as a parenthetical note by the author.
968 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
969 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.
970 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
971 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.”
972 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
973 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
974 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
975 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.
976 tn Grk “for his life is in him” (an idiom).
977 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
978 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
979 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
980 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.’”
981 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
982 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.”
983 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
984 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.”
985 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.”
986 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.”
987 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.”
988 tn Or “there on foot.”
989 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
990 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
991 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.
992 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
993 tn Or “offshore from Chios.”
994 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.”
995 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
996 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).
997 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
998 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.”
999 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.
1000 tn Or “was eager.”
1001 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1002 tn Grk “if it could be to him” (an idiom).
1003 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
1004 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.
1005 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.’”
1006 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.
1007 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.”
1008 tn Grk “Asia”; see the note on this word in v. 16.
1009 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
1010 sn These plots are mentioned in Acts 9:24; 20:13.
1011 tn Or “declaring.”
1012 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.
1013 tn Or “openly.”
1014 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.”
1015 tc Several
1016 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
1017 tn Grk “bound.”
1018 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).
1019 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.”
1020 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
1021 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).
1022 tn The Greek text here reads κατὰ πόλιν (kata polin).
1023 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
1024 tn Grk “bonds.”
1025 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
1026 tn Grk “soul.”
1027 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’).”
1028 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
1029 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.
1030 tn Or “to the gospel.”
1031 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
1032 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
1033 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.
1034 tn Grk “will see my face” (an idiom for seeing someone in person).
1035 tn Or “testify.”
1036 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
1037 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.
1038 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.”
1039 tn Or “proclaiming,” “declaring.”
1040 tn Or “plan.”
1041 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
1042 tn Grk “in which.”
1043 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.
1044 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
1045 tn Or “acquired.”
1046 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.
1047 tn Grk “after my departure.”
1048 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.
1049 tn Grk “from among yourselves.”
1050 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.
1051 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
1052 tn Or “be watchful.”
1053 tn Or “admonishing.”
1054 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.”
1055 tn Grk “word.”
1056 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.
1057 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.
1058 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
1059 sn The expression By all these things means “In everything I did.”
1060 tn Or “must assist.”
1061 tn Or “the sick.” See Eph 4:28.
1062 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.
1063 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.
1064 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
1065 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
1066 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
1067 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.
1068 tn Or “pained.”
1069 tn Grk “by the word that he had said.”
1070 tn Grk “to see his face” (an idiom for seeing someone in person).
1071 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
1072 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”).
1073 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.
1074 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.”
1075 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.”
1076 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.”
1077 sn Cos was an island in the Aegean Sea.
1078 sn Rhodes was an island off the southwestern coast of Asia Minor.
1079 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
1080 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.
1081 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
1082 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.
1083 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.”
1084 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
1085 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.
1086 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.”
1087 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.
1088 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.
1089 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
1090 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
1091 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.
1092 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.
1093 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1094 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.
1095 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.”
1096 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.
1097 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.
1098 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
1099 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.”
1100 sn These words are part of v. 5 in the standard critical Greek text.
1101 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.
1102 tn Grk “to their own”; the word “homes” is implied.
1103 sn Tyre was a city and seaport on the coast of Phoenicia.
1104 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
1105 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.
1106 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).
1107 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1108 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
1109 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).
1110 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).
1111 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.”
1112 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
1113 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.
1114 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.
1115 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).
1116 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
1117 tn The words “with it” are not in the Greek text, but are implied.
1118 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
1119 tn Or “the people there.”
1120 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).
1121 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.
1122 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
1123 tn Grk “we became silent, saying.”
1124 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
1125 tn Or “we made preparations.”
1126 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
1127 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.
1128 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
1129 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.”
1130 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
1131 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
1132 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1133 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
1134 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.”
1135 sn Note how Paul credited God with the success of his ministry.
1136 tn Or “glorified.”
1137 tn Grk “how many thousands there are among the Jews.”
1138 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.”
1139 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).
1140 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.
1141 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.”
1142 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
1143 tn Grk “or walk.”
1144 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.”
1145 tn Grk “do this that.”
1146 tn Grk “There are four men here.”
1147 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.”
1148 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
1149 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).
1150 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
1151 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.”
1152 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.
1153 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
1154 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.’”
1155 sn The law refers to the law of Moses.
1156 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.”
1157 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.
1158 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.
1159 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).
1160 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.”
1161 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
1162 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.
1163 sn The days of purification refers to the days of ritual cleansing.
1164 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.
1165 tn Grk “for each one.”
1166 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.”
1167 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.
1168 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
1169 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.’”
1170 tn Grk “and laid hands on.”
1171 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.
1172 sn The law refers to the law of Moses.
1173 tn Grk “this place.”
1174 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.
1175 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.
1176 tn Or “and has defiled this holy place.”
1177 tn Grk “whom.”
1178 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
1179 tn On this term see BDAG 545 s.v. κινέω 2.b.
1180 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.”
1181 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.
1182 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
1183 tn Grk “seeking.”
1184 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
1185 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
1186 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.
1187 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
1188 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
1189 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.
1190 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
1191 sn See the note on the word centurion in 10:1.
1192 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
1193 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
1194 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
1195 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.
1196 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
1197 tn Grk “seized.”
1198 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
1199 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.
1200 tn Grk “and what it is”; this has been simplified to “what.”
1201 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.”
1202 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
1203 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.”
1204 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
1205 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
1206 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1207 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.”
1208 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1209 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
1210 tn This refers to mob violence (BDAG 175 s.v. βία b).
1211 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.
1212 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.
1213 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.”
1214 tn Grk “says” (a historical present).
1215 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
1216 tn Grk “Is it permitted for me to say” (an idiom).
1217 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
1218 tn Grk “said.”
1219 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.
1220 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.”
1221 tn Grk “of the Sicarii.”
1222 tn Or “desert.”
1223 tn Grk “before these days.”
1224 tn Grk “said.”
1225 tn Grk “a Jewish man.”
1226 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).
1227 tn Grk “I beg you.”
1228 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
1229 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
1230 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
1231 tn Or “motioned.”
1232 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.”
1233 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.”
1234 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.
1235 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.
1236 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.
1237 tn ἀκούσαντες (akousante") has been taken temporally.
1238 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.”
1239 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
1240 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.”
1241 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
1242 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.
1243 tn Grk “a Jewish man.”
1244 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
1245 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.”
1246 tn Grk “strictly at the feet of” (an idiom).
1247 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.
1248 tn Or “our forefathers.”
1249 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
1250 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
1251 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.
1252 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).
1253 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
1254 tn Grk “binding.” See Acts 8:3.
1255 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
1256 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.”
1257 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.
1258 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
1259 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.
1260 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.
1261 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
1262 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
1263 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.
1264 tn Grk “going and nearing Damascus.”
1265 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
1266 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1267 tn Or “shone.”
1268 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.”
1269 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.
1270 tn Grk “So I said.”
1271 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
1272 tn Grk “about all things.”
1273 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.
1274 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.”
1275 tn Or “brightness”; Grk “glory.”
1276 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
1277 tn Grk “a certain Ananias.”
1278 sn The law refers to the law of Moses.
1279 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.”
1280 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
1281 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.
1282 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).
1283 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.
1284 tn Grk “I looked up to him.”
1285 tn Or “forefathers”; Grk “fathers.”
1286 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.”
1287 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.
1288 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
1289 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.”
1290 tn Or “a witness to him.”
1291 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
1292 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.”
1293 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
1294 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
1295 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.
1296 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.
1297 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
1298 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
1299 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.
1300 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.
1301 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.
1302 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
1303 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.
1304 tn Or “outer garments.”
1305 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.
1306 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.
1307 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
1308 tn Grk “until this word.”
1309 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
1310 tn Grk “and said.”
1311 tn Grk “this one.”
1312 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.”
1313 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
1314 tn Or “outer garments.”
1315 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.
1316 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.
1317 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1318 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.”
1319 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.
1320 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1321 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.
1322 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
1323 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1324 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).”
1325 sn See the note on the word centurion in 10:1.
1326 tn The word “citizen” is supplied here for emphasis and clarity.
1327 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
1328 sn See the note on the word centurion in 10:1.
1329 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.
1330 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1331 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.
1332 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?”
1333 tn The word “citizen” is supplied here for emphasis and clarity.
1334 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1335 tn Grk “and said to.”
1336 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1337 tn The word “citizen” is supplied here for emphasis and clarity.
1338 tn Grk “He said.”
1339 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1340 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.
1341 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
1342 tn The word “citizen” is supplied here for emphasis and clarity.
1343 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
1344 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.
1345 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1346 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1347 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
1348 tn The word “citizen” is supplied here for emphasis and clarity.
1349 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.
1350 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
1351 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.”
1352 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1353 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1354 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.
1355 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.
1356 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1357 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.”
1358 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
1359 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
1360 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1361 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.
1362 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.
1363 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.
1364 tn The law refers to the law of Moses.
1365 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
1366 tn The word “him” is not in the Greek text but is implied.
1367 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
1368 tn Grk “said.”
1369 tn Or “know.”
1370 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.
1371 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.”
1372 sn See the note on Sadducees in 4:1.
1373 sn See the note on Pharisee in 5:34.
1374 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1375 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.
1376 tn The participle εἰπόντος (eiponto") has been translated temporally.
1377 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
1378 tn Grk “there came about an argument.” This has been simplified to “an argument began”
1379 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).
1380 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
1381 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
1382 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
1383 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.
1384 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.
1385 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
1386 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.
1387 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.
1388 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.
1389 tn Or “to go down, grab him out of their midst.”
1390 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.”
1391 sn The presence of the Lord indicated the vindicating presence and direction of God.
1392 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
1393 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1394 tn Or “Do not be afraid.”
1395 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1396 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).
1397 tn Grk “when it was day.”
1398 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
1399 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).
1400 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.
1401 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.
1402 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.”
1403 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.
1404 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1405 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.
1406 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.
1407 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
1408 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1409 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1410 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.”
1411 tn Grk “determine the things about him.”
1412 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
1413 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.
1414 tn The words “this place” are not in the Greek text, but are implied.
1415 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
1416 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.
1417 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.”
1418 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1419 sn See the note on the word centurion in 10:1.
1420 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1421 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
1422 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1423 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1424 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1425 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.
1426 tn Grk “He said.”
1427 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1428 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.
1429 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.
1430 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
1431 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.
1432 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.”
1433 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.
1434 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.”
1435 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1436 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.
1437 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.
1438 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
1439 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1440 sn See the note on the word centurion in 10:1.
1441 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).
1442 tn Or “cavalrymen.”
1443 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.”
1444 tn Grk “from.”
1445 tn Grk “from the third hour of the night.”
1446 tn Grk “provide mounts to put Paul on.”
1447 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
1448 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
1449 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.
1450 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).”
1451 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
1452 sn Governor Felix. See the note on Felix in v. 24.
1453 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.
1454 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.
1455 tn Or “approached.”
1456 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.
1457 tn In Greek this is a present tense retained in indirect discourse.
1458 tn The word “citizen” is supplied here for emphasis and clarity.
1459 tn Or “determine.”
1460 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.”
1461 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1462 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.
1463 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.”
1464 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.”
1465 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
1466 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
1467 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.
1468 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
1469 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
1470 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]).
1471 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
1472 tn Or “cavalrymen.”
1473 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.”
1474 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.
1475 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.
1476 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.”
1477 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
1478 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
1479 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.
1480 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.
1481 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.
1482 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
1483 sn Cilicia was a province in northeastern Asia Minor.
1484 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.’”
1485 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.
1486 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1487 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
1488 sn Ananias was in office from
1489 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
1490 tn Grk “an attorney, a certain Tertullus.”
1491 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.
1492 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
1493 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
1494 tn Or “began to bring charges, saying.”
1495 tn Grk “experienced much peace.”
1496 tn Grk “through you” (“rule” is implied).
1497 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).
1498 tn Or “being made for this people.”
1499 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]).
1500 sn Most excellent Felix. See the note on Felix in 23:24.
1501 tn Grk “in every way and everywhere.”
1502 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.”
1503 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.”
1504 tn Or “request.”
1505 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.
1506 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
1507 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
1508 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.”
1509 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).
1510 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
1511 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
1512 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.
1513 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
1514 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.
1515 tc Some later
1516 tn Or “question.”
1517 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.
1518 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.
1519 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).
1520 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
1521 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
1522 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
1523 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.”
1524 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
1525 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1526 tn Or “disputing,” “conducting a heated discussion.”
1527 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.
1528 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
1529 sn See the note on synagogue in 6:9.
1530 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.
1531 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.”
1532 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.
1533 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.
1534 tn Or “serve.”
1535 tn Or “forefathers”; Grk “fathers.”
1536 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.
1537 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.
1538 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).
1539 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.
1540 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
1541 tn Or “the unjust.”
1542 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.”
1543 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.
1544 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
1545 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
1546 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
1547 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.
1548 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.
1549 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.
1550 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
1551 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.
1552 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.’”
1553 tn Grk “these [men] themselves.”
1554 tn Or “unrighteous act.”
1555 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.”
1556 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1557 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.”
1558 tn Grk “one utterance.”
1559 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
1560 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
1561 sn See the note on Antonius Felix in 23:24.
1562 tn Grk “the things.”
1563 tn That is, concerning Christianity.
1564 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.
1565 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.”
1566 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.”
1567 sn See the note on the word centurion in 10:1.
1568 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.
1569 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
1570 tn Grk “any of his own” (this could also refer to relatives).
1571 tn Grk “from serving him.”
1572 sn See the note on Antonius Felix in 23:24.
1573 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.
1574 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.”
1575 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1576 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1577 tn Or “speaking about.”
1578 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.
1579 sn See the note on Felix in 23:26.
1580 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
1581 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
1582 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.
1583 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1584 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.”
1585 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
1586 tn Grk “After a two-year period.”
1587 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
1588 tn Grk “Felix received as successor Porcius Festus.”
1589 tn Grk “left Paul imprisoned.”
1590 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.”
1591 sn See the note on Porcius Festus in 24:27.
1592 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1593 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.”
1596 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.
1597 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.
1598 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.
1599 sn See the note on Porcius Festus in 24:27.
1600 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.
1601 tn The word “there” is not in the Greek text but is implied.
1602 tn Grk “let those who are influential among you” (i.e., the powerful).
1603 tn The word “there” is not in the Greek text, but is implied.
1604 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).
1605 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.
1611 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
1612 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
1613 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
1614 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.”
1615 tn Grk “I have sinned…in nothing.”
1616 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
1617 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
1618 sn See the note on Porcius Festus in 24:27.
1619 tn Or “stand trial.”
1620 tn Grk “concerning these things.”
1621 tn Grk “said.”
1622 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
1623 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.
1624 tn That is, tried by an imperial representative and subject to Roman law.
1625 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
1626 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.”
1627 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
1628 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).
1629 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.
1630 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
1631 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1632 tn That is, with his advisers.
1633 sn See the note on Porcius Festus in 24:27.
1634 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1635 tn Or “to the emperor.”
1636 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.
1637 sn King Agrippa was Herod Agrippa II (
1638 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.
1639 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
1640 sn See the note on Porcius Festus in 24:27.
1641 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.”
1642 sn See the note on Porcius Festus in 24:27.
1643 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.”
1644 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1645 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.”
1646 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).
1647 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.”
1648 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.
1649 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
1650 tn Or “has met his accusers in person.”
1651 tn Grk “and receives.”
1652 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.”
1653 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.”
1654 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.
1655 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
1656 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.
1657 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.
1658 tn Or “I was expecting.”
1659 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.”
1660 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
1661 tn Grk “a certain Jesus.”
1662 tn Or “asserted.”
1663 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
1664 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.’”
1665 tn Or “stand trial.”
1666 tn Grk “on these things.”
1667 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.”
1668 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1669 sn See the note on King Agrippa in 25:13.
1670 sn See the note on Porcius Festus in 24:27.
1671 tn Grk “said.”
1672 sn See the note on King Agrippa in 25:13.
1673 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
1674 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).
1675 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.
1676 sn See the note on Porcius Festus in 24:27.
1677 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.
1678 sn See the note on Porcius Festus in 24:27.
1679 sn See the note on King Agrippa in 25:13.
1680 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.
1681 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
1682 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1683 sn Here means “here in Caesarea.”
1684 tn Or “screaming.”
1685 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).
1686 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
1687 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).”
1688 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.
1689 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
1690 sn To my lord means “to His Majesty the Emperor.”
1691 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.
1692 sn See the note on King Agrippa in 25:13.
1693 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.
1694 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.”
1695 sn See the note on King Agrippa in 25:13.
1696 tn Grk “It is permitted for you.”
1697 tn Or “extended his hand” (a speaker’s gesture).
1698 tn Or “and began to speak in his own defense.”
1699 sn See the note on King Agrippa in 25:13.
1700 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
1701 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.”
1702 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.”
1703 tn Grk “my manner of life.”
1704 tn Or “nation.”
1705 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1706 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.
1707 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
1708 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.”
1709 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
1710 sn See the note on Pharisee in 5:34.
1711 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
1712 tn Or “forefathers”; Grk “fathers.”
1713 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.
1714 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.
1715 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
1716 tn Grk “O King!”
1717 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).
1718 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.
1719 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.”
1720 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
1721 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.”
1722 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.”
1723 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
1724 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.”
1725 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
1726 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.
1727 sn See the note on synagogue in 6:9.
1728 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”).
1729 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.”
1730 tn Or “I pursued them even as far as foreign cities.”
1731 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.
1732 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
1733 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.”
1734 tn Grk “O King.”
1735 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1736 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.
1737 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
1738 tn Grk “It is hard for you.”
1739 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
1740 tn Grk “said.”
1741 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
1742 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.
1743 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.”
1744 tc ‡ Some
1745 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.
1746 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
1747 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
1748 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.
1749 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)
1750 tn Or “and an inheritance.”
1751 sn See the note on King Agrippa in 25:13.
1752 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.
1753 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.’”
1754 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.”
1755 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
1756 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.
1757 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
1758 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
1759 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.”
1760 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
1761 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.”
1762 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1763 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
1764 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.
1765 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1766 sn See the note on Porcius Festus in 24:27.
1767 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.”
1768 tn Grk “said.”
1769 sn See the note on Porcius Festus in 24:27.
1770 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
1771 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.”
1772 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.
1773 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
1774 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).
1775 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.”
1776 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.
1777 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.
1778 sn See the note on King Agrippa in 25:13.
1779 sn See the note on King Agrippa in 25:13.
1780 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.
1781 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).”
1782 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.”
1783 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
1784 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
1785 sn See the note on King Agrippa in 25:13.
1786 sn See the note on Porcius Festus in 24:27.
1787 tn Or “set free.”
1788 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1789 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
1790 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).
1791 sn See the note on the word centurion in 10:1.
1792 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.
1793 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
1794 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
1795 tn Grk “places.”
1796 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.
1797 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.”
1798 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
1799 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1800 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.”
1801 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
1802 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
1803 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
1804 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.”
1805 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.
1806 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).
1807 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
1808 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.”
1809 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.
1810 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
1811 sn See the note on the word centurion in 10:1.
1812 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
1813 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).
1814 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
1815 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
1816 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.”
1817 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.”
1818 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.
1819 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.”
1820 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
1821 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
1822 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
1823 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]).
1824 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.”
1825 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.
1826 tn Grk “is going to be with disaster.”
1827 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
1828 tn Grk “souls” (here, one’s physical life).
1829 sn See the note on the word centurion in 10:1.
1830 tn Or “persuaded.”
1831 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.
1832 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
1833 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
1834 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.”
1835 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.
1836 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.
1837 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
1838 tn Or “a harbor of Crete open to the southwest and northwest.”
1839 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
1840 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.”
1841 tn Or “departed.”
1842 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.”
1843 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
1844 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.
1845 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
1846 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”).
1847 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.”
1848 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.
1849 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.
1850 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).
1851 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.
1852 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
1853 tn The participle ἄραντες (arantes) has been taken temporally.
1854 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
1855 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
1856 tn That is, on the sandbars and shallows of the Syrtis.
1857 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.
1858 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
1859 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.
1860 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.
1861 tn Grk “no small storm” = a very great storm.
1862 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).
1863 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.
1864 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.
1865 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
1866 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
1867 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.”
1868 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.”
1869 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
1870 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
1871 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.
1872 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
1873 tn Or “worship.”
1874 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.”
1875 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
1876 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.
1877 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
1878 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.
1879 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.”
1880 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
1881 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.
1882 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
1883 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.
1884 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.
1885 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).
1886 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
1887 sn Here the depth was about 90 ft (27 m).
1888 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
1889 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.”
1890 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
1891 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.”
1892 tn Grk “and wished for day to come about.”
1893 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.
1894 sn See the note on the word centurion in 10:1.
1895 sn The pronoun you is plural in Greek.
1896 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.
1897 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.
1898 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
1899 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.
1900 tn Or “continued.”
1901 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.
1902 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.”
1903 tn Or “deliverance” (‘salvation’ in a nontheological sense).
1904 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1905 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
1906 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
1907 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.
1908 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.
1909 sn This is a parenthetical note by the author.
1910 tn Or “When they had eaten their fill.”
1911 tn Or “grain.”
1912 tn Or “observed,” “saw.”
1913 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
1914 sn A beach would refer to a smooth sandy beach suitable for landing.
1915 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.
1916 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
1917 tn Grk “bands”; possibly “ropes.”
1918 tn Or “rudders.”
1919 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
1920 tn Grk “sail”; probably a reference to the foresail.
1921 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.”
1922 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.
1923 tn Or “violence” (BDAG 175 s.v. βία a).
1924 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.
1925 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
1926 sn See the note on the word centurion in 10:1.
1927 tn Or “wanting to rescue Paul.”
1928 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
1929 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.
1930 tn Or “boards” according to BDAG 913 s.v. σανίς.
1931 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
1932 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.
1933 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.
1934 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.
1935 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…).”
1936 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
1937 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).”
1938 tn Or “sticks.”
1939 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…).”
1940 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
1941 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.
1942 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.
1943 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
1944 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1945 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.
1946 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.
1947 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
1948 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
1949 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
1950 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1951 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.
1952 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.”
1953 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.
1954 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.
1955 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.
1956 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
1957 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
1958 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
1959 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
1960 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
1961 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.
1962 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.”
1963 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.
1964 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.”
1965 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
1966 tn Or “as its emblem.”
1967 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.
1968 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
1969 tc A few early
1970 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
1971 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.
1972 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.
1973 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.
1974 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
1975 sn That is, some fellow Christians.
1976 map For location see JP4-A1.
1977 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.
1978 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).
1979 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
1980 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.
1981 tn Or “to stay.”
1982 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.
1983 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1984 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
1985 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
1986 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
1987 tn Or “forefathers”; Grk “fathers.”
1988 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1989 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
1990 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.
1991 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.”
1992 sn They wanted to release me. See Acts 25:23-27.
1993 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
1994 tn That is, objected to my release.
1995 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1996 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.’”
1997 tn Or “my own nation.”
1998 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).
1999 tn Grk “they said to him.”
2000 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.
2001 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.
2002 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.
2003 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
2004 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
2005 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
2006 tn Or “came to him in his rented quarters.”
2007 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
2008 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.
2009 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.
2010 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.”
2011 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.
2012 tn Or “persuade.”
2013 tn Or “persuaded.”
2014 tn Grk “by the things spoken.”
2015 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).
2016 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
2017 tn Or “forefathers”; Grk “fathers.”
2018 tn Grk “you will hear with hearing” (an idiom).
2019 tn Or “seeing”; Grk “you will look by looking” (an idiom).
2020 tn Or “insensitive.”
2021 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
2022 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
2023 sn A quotation from Isa 6:9-10.
2024 tn Grk “Therefore let it be known to you.”
2025 tn Or “of God.”
2026 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).
2027 tn Grk “they also.”
2028 tc Some later
2029 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
2030 tn Or “stayed.”
2031 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).”
2032 tn Or “and received.”
2033 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
2034 tn Or “openness.”
2035 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.