16:1 He also came to Derbe 1 and to Lystra. 2 A disciple 3 named Timothy was there, the son of a Jewish woman who was a believer, 4 but whose father was a Greek. 5 16:2 The brothers in Lystra 6 and Iconium 7 spoke well 8 of him. 9 16:3 Paul wanted Timothy 10 to accompany him, and he took 11 him and circumcised 12 him because of the Jews who were in those places, 13 for they all knew that his father was Greek. 14 16:4 As they went through the towns, 15 they passed on 16 the decrees that had been decided on by the apostles and elders in Jerusalem 17 for the Gentile believers 18 to obey. 19 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 20
16:6 They went through the region of Phrygia 21 and Galatia, 22 having been prevented 23 by the Holy Spirit from speaking the message 24 in the province of Asia. 25 16:7 When they came to 26 Mysia, 27 they attempted to go into Bithynia, 28 but the Spirit of Jesus did not allow 29 them to do this, 30 16:8 so they passed through 31 Mysia 32 and went down to Troas. 33 16:9 A 34 vision appeared to Paul during the night: A Macedonian man was standing there 35 urging him, 36 “Come over 37 to Macedonia 38 and help us!” 16:10 After Paul 39 saw the vision, we attempted 40 immediately to go over to Macedonia, 41 concluding that God had called 42 us to proclaim the good news to them.
16:11 We put out to sea 43 from Troas 44 and sailed a straight course 45 to Samothrace, 46 the next day to Neapolis, 47 16:12 and from there to Philippi, 48 which is a leading city of that district 49 of Macedonia, 50 a Roman colony. 51 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 52 and began to speak 53 to the women 54 who had assembled there. 55 16:14 A 56 woman named Lydia, a dealer in purple cloth 57 from the city of Thyatira, 58 a God-fearing woman, listened to us. 59 The Lord opened her heart to respond 60 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 61 “If 62 you consider me to be a believer in the Lord, 63 come and stay in my house.” And she persuaded 64 us.
16:16 Now 65 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. 66 She 67 brought her owners 68 a great profit by fortune-telling. 69 16:17 She followed behind Paul and us and kept crying out, 70 “These men are servants 71 of the Most High God, who are proclaiming to you the way 72 of salvation.” 73 16:18 She continued to do this for many days. But Paul became greatly annoyed, 74 and turned 75 and said to the spirit, “I command you in the name of Jesus Christ 76 to come out of her!” And it came out of her at once. 77 16:19 But when her owners 78 saw their hope of profit 79 was gone, they seized 80 Paul and Silas and dragged 81 them into the marketplace before the authorities. 16:20 When 82 they had brought them 83 before the magistrates, they said, “These men are throwing our city into confusion. 84 They are 85 Jews 16:21 and are advocating 86 customs that are not lawful for us to accept 87 or practice, 88 since we are 89 Romans.”
16:22 The crowd joined the attack 90 against them, and the magistrates tore the clothes 91 off Paul and Silas 92 and ordered them to be beaten with rods. 93 16:23 After they had beaten them severely, 94 they threw them into prison and commanded 95 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 96 and fastened their feet in the stocks. 97
16:25 About midnight Paul and Silas were praying 98 and singing hymns to God, 99 and the rest of 100 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 101 of all the prisoners came loose. 16:27 When the jailer woke up 102 and saw the doors of the prison standing open, 103 he drew his sword and was about to kill himself, 104 because he assumed 105 the prisoners had escaped. 16:28 But Paul called out loudly, 106 “Do not harm yourself, 107 for we are all here!” 16:29 Calling for lights, the jailer 108 rushed in and fell down 109 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 110 and asked, “Sirs, what must 111 I do to be saved?” 16:31 They replied, 112 “Believe 113 in the Lord Jesus 114 and you will be saved, you and your household.” 16:32 Then 115 they spoke the word of the Lord 116 to him, along with all those who were in his house. 16:33 At 117 that hour of the night he took them 118 and washed their wounds; 119 then 120 he and all his family 121 were baptized right away. 122 16:34 The jailer 123 brought them into his house and set food 124 before them, and he rejoiced greatly 125 that he had come to believe 126 in God, together with his entire household. 127 16:35 At daybreak 128 the magistrates 129 sent their police officers, 130 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 131 “The magistrates have sent orders 132 to release you. So come out now and go in peace.” 133 16:37 But Paul said to the police officers, 134 “They had us beaten in public 135 without a proper trial 136 – even though we are Roman citizens 137 – and they threw us 138 in prison. And now they want to send us away 139 secretly? Absolutely not! They 140 themselves must come and escort us out!” 141 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 142 were Roman citizens 143 16:39 and came 144 and apologized to them. After 145 they brought them out, they asked them repeatedly 146 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 147 departed.
17:1 After they traveled through 148 Amphipolis 149 and Apollonia, 150 they came to Thessalonica, 151 where there was a Jewish synagogue. 152 17:2 Paul went to the Jews in the synagogue, 153 as he customarily did, and on three Sabbath days he addressed 154 them from the scriptures, 17:3 explaining and demonstrating 155 that the Christ 156 had to suffer and to rise from the dead, 157 saying, 158 “This Jesus I am proclaiming to you is the Christ.” 159 17:4 Some of them were persuaded 160 and joined Paul and Silas, along with a large group 161 of God-fearing Greeks 162 and quite a few 163 prominent women. 17:5 But the Jews became jealous, 164 and gathering together some worthless men from the rabble in the marketplace, 165 they formed a mob 166 and set the city in an uproar. 167 They attacked Jason’s house, 168 trying to find Paul and Silas 169 to bring them out to the assembly. 170 17:6 When they did not find them, they dragged 171 Jason and some of the brothers before the city officials, 172 screaming, “These people who have stirred up trouble 173 throughout the world 174 have come here too, 17:7 and 175 Jason has welcomed them as guests! They 176 are all acting against Caesar’s 177 decrees, saying there is another king named 178 Jesus!” 179 17:8 They caused confusion among 180 the crowd and the city officials 181 who heard these things. 17:9 After 182 the city officials 183 had received bail 184 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 185 at once, during the night. When they arrived, 186 they went to the Jewish synagogue. 187 17:11 These Jews 188 were more open-minded 189 than those in Thessalonica, 190 for they eagerly 191 received 192 the message, examining 193 the scriptures carefully every day 194 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 195 prominent 196 Greek women and men. 17:13 But when the Jews from Thessalonica 197 heard that Paul had also proclaimed the word of God 198 in Berea, 199 they came there too, inciting 200 and disturbing 201 the crowds. 17:14 Then the brothers sent Paul away to the coast 202 at once, but Silas and Timothy remained in Berea. 203 17:15 Those who accompanied Paul escorted him as far as Athens, 204 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 205
17:16 While Paul was waiting for them in Athens, 206 his spirit was greatly upset 207 because he saw 208 the city was full of idols. 17:17 So he was addressing 209 the Jews and the God-fearing Gentiles 210 in the synagogue, 211 and in the marketplace every day 212 those who happened to be there. 17:18 Also some of the Epicurean 213 and Stoic 214 philosophers were conversing 215 with him, and some were asking, 216 “What does this foolish babbler 217 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 218 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 219 17:19 So they took Paul and 220 brought him to the Areopagus, 221 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 222 to our ears, so we want to know what they 223 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 224 in nothing else than telling 225 or listening to something new.) 226
17:22 So Paul stood 227 before the Areopagus and said, “Men of Athens, I see that you are very religious 228 in all respects. 229 17:23 For as I went around and observed closely your objects of worship, 230 I even found an altar with this inscription: 231 ‘To an unknown god.’ Therefore what you worship without knowing it, 232 this I proclaim to you. 17:24 The God who made the world and everything in it, 233 who is 234 Lord of heaven and earth, does not live in temples made by human hands, 235 17:25 nor is he served by human hands, as if he needed anything, 236 because he himself gives life and breath and everything to everyone. 237 17:26 From one man 238 he made every nation of the human race 239 to inhabit the entire earth, 240 determining their set times 241 and the fixed limits of the places where they would live, 242 17:27 so that they would search for God and perhaps grope around 243 for him and find him, 244 though he is 245 not far from each one of us. 17:28 For in him we live and move about 246 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 247 17:29 So since we are God’s offspring, we should not think the deity 248 is like gold or silver or stone, an image 249 made by human 250 skill 251 and imagination. 252 17:30 Therefore, although God has overlooked 253 such times of ignorance, 254 he now commands all people 255 everywhere to repent, 256 17:31 because he has set 257 a day on which he is going to judge the world 258 in righteousness, by a man whom he designated, 259 having provided proof to everyone by raising 260 him from the dead.”
17:32 Now when they heard about 261 the resurrection from the dead, some began to scoff, 262 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 263 17:34 But some people 264 joined him 265 and believed. Among them 266 were Dionysius, who was a member of the Areopagus, 267 a woman 268 named Damaris, and others with them.
18:1 After this 269 Paul 270 departed from 271 Athens 272 and went to Corinth. 273 18:2 There he 274 found 275 a Jew named Aquila, 276 a native of Pontus, 277 who had recently come from Italy with his wife Priscilla, because Claudius 278 had ordered all the Jews to depart from 279 Rome. 280 Paul approached 281 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 282 (for they were tentmakers 283 by trade). 284 18:4 He addressed 285 both Jews and Greeks in the synagogue 286 every Sabbath, attempting to persuade 287 them.
18:5 Now when Silas and Timothy arrived 288 from Macedonia, 289 Paul became wholly absorbed with proclaiming 290 the word, testifying 291 to the Jews that Jesus was the Christ. 292 18:6 When they opposed him 293 and reviled him, 294 he protested by shaking out his clothes 295 and said to them, “Your blood 296 be on your own heads! I am guiltless! 297 From now on I will go to the Gentiles!” 18:7 Then Paul 298 left 299 the synagogue 300 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 301 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 302 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 303 believed and were baptized. 18:9 The Lord said to Paul by a vision 304 in the night, 305 “Do not be afraid, 306 but speak and do not be silent, 18:10 because I am with you, and no one will assault 307 you to harm 308 you, because I have many people in this city.” 18:11 So he stayed there 309 a year and six months, teaching the word of God among them. 310
18:12 Now while Gallio 311 was proconsul 312 of Achaia, 313 the Jews attacked Paul together 314 and brought him before the judgment seat, 315 18:13 saying, “This man is persuading 316 people to worship God in a way contrary to 317 the law!” 18:14 But just as Paul was about to speak, 318 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 319 I would have been justified in accepting the complaint 320 of you Jews, 321 18:15 but since it concerns points of disagreement 322 about words and names and your own law, settle 323 it yourselves. I will not be 324 a judge of these things!” 18:16 Then he had them forced away 325 from the judgment seat. 326 18:17 So they all seized Sosthenes, the president of the synagogue, 327 and began to beat 328 him in front of the judgment seat. 329 Yet none of these things were of any concern 330 to Gallio.
18:18 Paul, after staying 331 many more days in Corinth, 332 said farewell to 333 the brothers and sailed away to Syria accompanied by 334 Priscilla and Aquila. 335 He 336 had his hair cut off 337 at Cenchrea 338 because he had made a vow. 339 18:19 When they reached Ephesus, 340 Paul 341 left Priscilla and Aquila 342 behind there, but he himself went 343 into the synagogue 344 and addressed 345 the Jews. 18:20 When they asked him to stay longer, he would not consent, 346 18:21 but said farewell to 347 them and added, 348 “I will come back 349 to you again if God wills.” 350 Then 351 he set sail from Ephesus, 18:22 and when he arrived 352 at Caesarea, 353 he went up and greeted 354 the church at Jerusalem 355 and then went down to Antioch. 356 18:23 After he spent 357 some time there, Paul left and went through the region of Galatia 358 and Phrygia, 359 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 360 He was an eloquent speaker, 361 well-versed 362 in the scriptures. 18:25 He had been instructed in 363 the way of the Lord, and with great enthusiasm 364 he spoke and taught accurately the facts 365 about Jesus, although he knew 366 only the baptism of John. 18:26 He began to speak out fearlessly 367 in the synagogue, 368 but when Priscilla and Aquila 369 heard him, they took him aside 370 and explained the way of God to him more accurately. 18:27 When Apollos 371 wanted to cross over to Achaia, 372 the brothers encouraged 373 him 374 and wrote to the disciples to welcome him. When he arrived, he 375 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 376 in public debate, 377 demonstrating from the scriptures that the Christ 378 was Jesus. 379
19:1 While 380 Apollos was in Corinth, 381 Paul went through the inland 382 regions 383 and came to Ephesus. 384 He 385 found some disciples there 386 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 387 They replied, 388 “No, we have not even 389 heard that there is a Holy Spirit.” 19:3 So Paul 390 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 391 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, 392 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 393 his hands on them, the Holy Spirit came 394 upon them, and they began to speak 395 in tongues and to prophesy. 396 19:7 (Now there were about twelve men in all.) 397
19:8 So Paul 398 entered 399 the synagogue 400 and spoke out fearlessly 401 for three months, addressing 402 and convincing 403 them about the kingdom of God. 404 19:9 But when 405 some were stubborn 406 and refused to believe, reviling 407 the Way 408 before the congregation, he left 409 them and took the disciples with him, 410 addressing 411 them every day 412 in the lecture hall 413 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 414 both Jews and Greeks, heard the word of the Lord. 415
19:11 God was performing extraordinary 416 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 417 were brought 418 to the sick, their diseases left them and the evil spirits went out of them. 419 19:13 But some itinerant 420 Jewish exorcists tried to invoke the name 421 of the Lord Jesus over those who were possessed by 422 evil spirits, saying, “I sternly warn 423 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 424 Sceva, a Jewish high priest, were doing this.) 425 19:15 But the evil spirit replied to them, 426 “I know about Jesus 427 and I am acquainted with 428 Paul, but who are you?” 429 19:16 Then the man who was possessed by 430 the evil spirit jumped on 431 them and beat them all into submission. 432 He prevailed 433 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 434 both Jews and Greeks; fear came over 435 them all, and the name of the Lord Jesus was praised. 436 19:18 Many of those who had believed came forward, 437 confessing and making their deeds known. 438 19:19 Large numbers 439 of those who had practiced magic 440 collected their books 441 and burned them up in the presence of everyone. 442 When 443 the value of the books was added up, it was found to total fifty thousand silver coins. 444 19:20 In this way the word of the Lord 445 continued to grow in power 446 and to prevail. 447
19:21 Now after all these things had taken place, 448 Paul resolved 449 to go to Jerusalem, 450 passing through Macedonia 451 and Achaia. 452 He said, 453 “After I have been there, I must also see Rome.” 454 19:22 So after sending 455 two of his assistants, 456 Timothy and Erastus, to Macedonia, 457 he himself stayed on for a while in the province of Asia. 458
19:23 At 459 that time 460 a great disturbance 461 took place concerning the Way. 462 19:24 For a man named Demetrius, a silversmith who made silver shrines 463 of Artemis, 464 brought a great deal 465 of business 466 to the craftsmen. 19:25 He gathered 467 these 468 together, along with the workmen in similar trades, 469 and said, “Men, you know that our prosperity 470 comes from this business. 19:26 And you see and hear that this Paul has persuaded 471 and turned away 472 a large crowd, 473 not only in Ephesus 474 but in practically all of the province of Asia, 475 by saying 476 that gods made by hands are not gods at all. 477 19:27 There is danger not only that this business of ours will come into disrepute, 478 but also that the temple of the great goddess Artemis 479 will be regarded as nothing, 480 and she whom all the province of Asia 481 and the world worship will suffer the loss of her greatness.” 482
19:28 When 483 they heard 484 this they became enraged 485 and began to shout, 486 “Great is Artemis 487 of the Ephesians!” 19:29 The 488 city was filled with the uproar, 489 and the crowd 490 rushed to the theater 491 together, 492 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, 493 the disciples would not let him. 19:31 Even some of the provincial authorities 494 who were his friends sent 495 a message 496 to him, urging him not to venture 497 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. 498 19:33 Some of the crowd concluded 499 it was about 500 Alexander because the Jews had pushed him to the front. 501 Alexander, gesturing 502 with his hand, was wanting to make a defense 503 before the public assembly. 504 19:34 But when they recognized 505 that he was a Jew, they all shouted in unison, 506 “Great is Artemis 507 of the Ephesians!” for about two hours. 508 19:35 After the city secretary 509 quieted the crowd, he said, “Men of Ephesus, what person 510 is there who does not know that the city of the Ephesians is the keeper 511 of the temple of the great Artemis 512 and of her image that fell from heaven? 513 19:36 So because these facts 514 are indisputable, 515 you must keep quiet 516 and not do anything reckless. 517 19:37 For you have brought these men here who are neither temple robbers 518 nor blasphemers of our goddess. 519 19:38 If then Demetrius and the craftsmen who are with him have a complaint 520 against someone, the courts are open 521 and there are proconsuls; let them bring charges against one another there. 522 19:39 But if you want anything in addition, 523 it will have to be settled 524 in a legal assembly. 525 19:40 For 526 we are in danger of being charged with rioting 527 today, since there is no cause we can give to explain 528 this disorderly gathering.” 529 19:41 After 530 he had said 531 this, 532 he dismissed the assembly. 533
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 534 them and saying farewell, 535 he left to go to Macedonia. 536 20:2 After he had gone through those regions 537 and spoken many words of encouragement 538 to the believers there, 539 he came to Greece, 540 20:3 where he stayed 541 for three months. Because the Jews had made 542 a plot 543 against him as he was intending 544 to sail 545 for Syria, he decided 546 to return through Macedonia. 547 20:4 Paul 548 was accompanied by Sopater son of Pyrrhus from Berea, 549 Aristarchus and Secundus from Thessalonica, 550 Gaius 551 from Derbe, 552 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 553 20:5 These had gone on ahead 554 and were waiting for us in Troas. 555 20:6 We 556 sailed away from Philippi 557 after the days of Unleavened Bread, 558 and within five days 559 we came to the others 560 in Troas, 561 where we stayed for seven days. 20:7 On the first day 562 of the week, when we met 563 to break bread, Paul began to speak 564 to the people, and because he intended 565 to leave the next day, he extended 566 his message until midnight. 20:8 (Now there were many lamps 567 in the upstairs room where we were meeting.) 568 20:9 A young man named Eutychus, who was sitting in the window, 569 was sinking 570 into a deep sleep while Paul continued to speak 571 for a long time. Fast asleep, 572 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 573 threw himself 574 on the young man, 575 put his arms around him, 576 and said, “Do not be distressed, for he is still alive!” 577 20:11 Then Paul 578 went back upstairs, 579 and after he had broken bread and eaten, he talked with them 580 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 581 comforted.
20:13 We went on ahead 582 to the ship and put out to sea 583 for Assos, 584 intending 585 to take Paul aboard there, for he had arranged it this way. 586 He 587 himself was intending 588 to go there by land. 589 20:14 When he met us in Assos, 590 we took him aboard 591 and went to Mitylene. 592 20:15 We set sail 593 from there, and on the following day we arrived off Chios. 594 The next day we approached 595 Samos, 596 and the day after that we arrived at Miletus. 597 20:16 For Paul had decided to sail past Ephesus 598 so as not to spend time 599 in the province of Asia, 600 for he was hurrying 601 to arrive in Jerusalem, 602 if possible, 603 by the day of Pentecost. 20:17 From Miletus 604 he sent a message 605 to Ephesus, telling the elders of the church to come to him. 606
20:18 When they arrived, he said to them, “You yourselves know how I lived 607 the whole time I was with you, from the first day I set foot 608 in the province of Asia, 609 20:19 serving the Lord with all humility 610 and with tears, and with the trials that happened to me because of the plots 611 of the Jews. 20:20 You know that I did not hold back from proclaiming 612 to you anything that would be helpful, 613 and from teaching you publicly 614 and from house to house, 20:21 testifying 615 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 616 20:22 And now, 617 compelled 618 by the Spirit, I am going to Jerusalem 619 without knowing what will happen to me there, 620 20:23 except 621 that the Holy Spirit warns 622 me in town after town 623 that 624 imprisonment 625 and persecutions 626 are waiting for me. 20:24 But I do not consider my life 627 worth anything 628 to myself, so that 629 I may finish my task 630 and the ministry that I received from the Lord Jesus, to testify to the good news 631 of God’s grace.
20:25 “And now 632 I know that none 633 of you among whom I went around proclaiming the kingdom 634 will see me 635 again. 20:26 Therefore I declare 636 to you today that I am innocent 637 of the blood of you all. 638 20:27 For I did not hold back from 639 announcing 640 to you the whole purpose 641 of God. 20:28 Watch out for 642 yourselves and for all the flock of which 643 the Holy Spirit has made you overseers, 644 to shepherd the church of God 645 that he obtained 646 with the blood of his own Son. 647 20:29 I know that after I am gone 648 fierce wolves 649 will come in among you, not sparing the flock. 20:30 Even from among your own group 650 men 651 will arise, teaching perversions of the truth 652 to draw the disciples away after them. 20:31 Therefore be alert, 653 remembering that night and day for three years I did not stop warning 654 each one of you with tears. 20:32 And now I entrust 655 you to God and to the message 656 of his grace. This message 657 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 658 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 659 provided for my needs and the needs of those who were with me. 20:35 By all these things, 660 I have shown you that by working in this way we must help 661 the weak, 662 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 663
20:36 When 664 he had said these things, he knelt down 665 with them all and prayed. 20:37 They all began to weep loudly, 666 and hugged 667 Paul and kissed him, 668 20:38 especially saddened 669 by what 670 he had said, that they were not going to see him 671 again. Then they accompanied 672 him to the ship.
21:1 After 673 we 674 tore ourselves away 675 from them, we put out to sea, 676 and sailing a straight course, 677 we came to Cos, 678 on the next day to Rhodes, 679 and from there to Patara. 680 21:2 We found 681 a ship crossing over to Phoenicia, 682 went aboard, 683 and put out to sea. 684 21:3 After we sighted Cyprus 685 and left it behind on our port side, 686 we sailed on to Syria and put in 687 at Tyre, 688 because the ship was to unload its cargo there. 21:4 After we located 689 the disciples, we stayed there 690 seven days. They repeatedly told 691 Paul through the Spirit 692 not to set foot 693 in Jerusalem. 694 21:5 When 695 our time was over, 696 we left and went on our way. All of them, with their wives and children, accompanied 697 us outside of the city. After 698 kneeling down on the beach and praying, 699 21:6 we said farewell 700 to one another. 701 Then 702 we went aboard the ship, and they returned to their own homes. 703 21:7 We continued the voyage from Tyre 704 and arrived at Ptolemais, 705 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 706 and came to Caesarea, 707 and entered 708 the house of Philip the evangelist, who was one of the seven, 709 and stayed with him. 21:9 (He had four unmarried 710 daughters who prophesied.) 711
21:10 While we remained there for a number of days, 712 a prophet named Agabus 713 came down from Judea. 21:11 He came 714 to us, took 715 Paul’s belt, 716 tied 717 his own hands and feet with it, 718 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 719 to the Gentiles.’” 21:12 When we heard this, both we and the local people 720 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 721 my heart? For I am ready not only to be tied up, 722 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 723 we said no more except, 724 “The Lord’s will be done.” 725
21:15 After these days we got ready 726 and started up 727 to Jerusalem. 21:16 Some of the disciples from Caesarea 728 came along with us too, and brought us to the house 729 of Mnason of Cyprus, a disciple from the earliest times, 730 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 731 21:18 The next day Paul went in with us to see James, and all the elders were there. 732 21:19 When Paul 733 had greeted them, he began to explain 734 in detail 735 what God 736 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 737 God. Then they said to him, “You see, brother, how many thousands of Jews 738 there are who have believed, and they are all ardent observers 739 of the law. 740 21:21 They have been informed about you – that you teach all the Jews now living 741 among the Gentiles to abandon 742 Moses, telling them not to circumcise their children 743 or live 744 according to our customs. 21:22 What then should we do? They will no doubt 745 hear that you have come. 21:23 So do what 746 we tell you: We have four men 747 who have taken 748 a vow; 749 21:24 take them and purify 750 yourself along with them and pay their expenses, 751 so that they may have their heads shaved. 752 Then 753 everyone will know there is nothing in what they have been told 754 about you, but that you yourself live in conformity with 755 the law. 756 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 757 that they should avoid 758 meat that has been sacrificed to idols 759 and blood and what has been strangled 760 and sexual immorality.” 21:26 Then Paul took the men the next day, 761 and after he had purified himself 762 along with them, he went to the temple and gave notice 763 of the completion of the days of purification, 764 when 765 the sacrifice would be offered for each 766 of them. 21:27 When the seven days were almost over, 767 the Jews from the province of Asia 768 who had seen him in the temple area 769 stirred up the whole crowd 770 and seized 771 him, 21:28 shouting, “Men of Israel, 772 help! This is the man who teaches everyone everywhere against our people, our law, 773 and this sanctuary! 774 Furthermore 775 he has brought Greeks into the inner courts of the temple 776 and made this holy place ritually unclean!” 777 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 778 they assumed Paul had brought him into the inner temple courts.) 779 21:30 The whole city was stirred up, 780 and the people rushed together. 781 They seized 782 Paul and dragged him out of the temple courts, 783 and immediately the doors were shut. 21:31 While they were trying 784 to kill him, a report 785 was sent up 786 to the commanding officer 787 of the cohort 788 that all Jerusalem was in confusion. 789 21:32 He 790 immediately took 791 soldiers and centurions 792 and ran down to the crowd. 793 When they saw 794 the commanding officer 795 and the soldiers, they stopped beating 796 Paul. 21:33 Then the commanding officer 797 came up and arrested 798 him and ordered him to be tied up with two chains; 799 he 800 then asked who he was and what 801 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 802 and when the commanding officer 803 was unable 804 to find out the truth 805 because of the disturbance, 806 he ordered Paul 807 to be brought into the barracks. 808 21:35 When he came to the steps, Paul 809 had to be carried 810 by the soldiers because of the violence 811 of the mob, 21:36 for a crowd of people 812 followed them, 813 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 814 he said 815 to the commanding officer, 816 “May I say 817 something to you?” The officer 818 replied, 819 “Do you know Greek? 820 21:38 Then you’re not that Egyptian who started a rebellion 821 and led the four thousand men of the ‘Assassins’ 822 into the wilderness 823 some time ago?” 824 21:39 Paul answered, 825 “I am a Jew 826 from Tarsus in Cilicia, a citizen of an important city. 827 Please 828 allow me to speak to the people.” 21:40 When the commanding officer 829 had given him permission, 830 Paul stood 831 on the steps and gestured 832 to the people with his hand. When they had become silent, 833 he addressed 834 them in Aramaic, 835
22:1 “Brothers and fathers, listen to my defense 836 that I now 837 make to you.” 22:2 (When they heard 838 that he was addressing 839 them in Aramaic, 840 they became even 841 quieter.) 842 Then 843 Paul said, 22:3 “I am a Jew, 844 born in Tarsus in Cilicia, but brought up 845 in this city, educated with strictness 846 under 847 Gamaliel 848 according to the law of our ancestors, 849 and was 850 zealous 851 for God just as all of you are today. 22:4 I 852 persecuted this Way 853 even to the point of death, 854 tying up 855 both men and women and putting 856 them in prison, 22:5 as both the high priest and the whole council of elders 857 can testify about me. From them 858 I also received 859 letters to the brothers in Damascus, and I was on my way 860 to make arrests there and bring 861 the prisoners 862 to Jerusalem 863 to be punished. 22:6 As 864 I was en route and near Damascus, 865 about noon a very bright 866 light from heaven 867 suddenly flashed 868 around me. 22:7 Then I 869 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 870 the voice of the one who was speaking to me. 22:10 So I asked, 871 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 872 and go to Damascus; there you will be told about everything 873 that you have been designated 874 to do.’ 22:11 Since I could not see because of 875 the brilliance 876 of that light, I came to Damascus led by the hand of 877 those who were with me. 22:12 A man named Ananias, 878 a devout man according to the law, 879 well spoken of by all the Jews who live there, 880 22:13 came 881 to me and stood beside me 882 and said to me, ‘Brother Saul, regain your sight!’ 883 And at that very moment 884 I looked up and saw him. 885 22:14 Then he said, ‘The God of our ancestors 886 has already chosen 887 you to know his will, to see 888 the Righteous One, 889 and to hear a command 890 from his mouth, 22:15 because you will be his witness 891 to all people 892 of what you have seen and heard. 22:16 And now what are you waiting for? 893 Get up, 894 be baptized, and have your sins washed away, 895 calling on his name.’ 896 22:17 When 897 I returned to Jerusalem and was praying in the temple, I fell into a trance 898 22:18 and saw the Lord 899 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 900 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 901 who believed in you. 22:20 And when the blood of your witness 902 Stephen was shed, 903 I myself was standing nearby, approving, 904 and guarding the cloaks 905 of those who were killing him.’ 906 22:21 Then 907 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 908 was listening to him until he said this. 909 Then 910 they raised their voices and shouted, 911 “Away with this man 912 from the earth! For he should not be allowed to live!” 913 22:23 While they were screaming 914 and throwing off their cloaks 915 and tossing dust 916 in the air, 22:24 the commanding officer 917 ordered Paul 918 to be brought back into the barracks. 919 He told them 920 to interrogate Paul 921 by beating him with a lash 922 so that he could find out the reason the crowd 923 was shouting at Paul 924 in this way. 22:25 When they had stretched him out for the lash, 925 Paul said to the centurion 926 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 927 without a proper trial?” 928 22:26 When the centurion 929 heard this, 930 he went to the commanding officer 931 and reported it, 932 saying, “What are you about to do? 933 For this man is a Roman citizen.” 934 22:27 So the commanding officer 935 came and asked 936 Paul, 937 “Tell me, are you a Roman citizen?” 938 He replied, 939 “Yes.” 22:28 The commanding officer 940 answered, “I acquired this citizenship with a large sum of money.” 941 “But I was even 942 born a citizen,” 943 Paul replied. 944 22:29 Then those who were about to interrogate him stayed away 945 from him, and the commanding officer 946 was frightened when he realized that Paul 947 was 948 a Roman citizen 949 and that he had had him tied up. 950
22:30 The next day, because the commanding officer 951 wanted to know the true reason 952 Paul 953 was being accused by the Jews, he released him and ordered the chief priests and the whole council 954 to assemble. He then brought 955 Paul down and had him stand before them.
23:1 Paul looked directly 956 at the council 957 and said, “Brothers, I have lived my life with a clear conscience 958 before God to this day.” 23:2 At that 959 the high priest Ananias ordered those standing near 960 Paul 961 to strike 962 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 963 Do 964 you sit there judging me according to the law, 965 and in violation of the law 966 you order me to be struck?” 23:4 Those standing near him 967 said, “Do you dare insult 968 God’s high priest?” 23:5 Paul replied, 969 “I did not realize, 970 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 971
23:6 Then when Paul noticed 972 that part of them were Sadducees 973 and the others Pharisees, 974 he shouted out in the council, 975 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 976 of the dead!” 23:7 When he said this, 977 an argument 978 began 979 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.) 980 23:9 There was a great commotion, 981 and some experts in the law 982 from the party of the Pharisees stood up 983 and protested strongly, 984 “We find nothing wrong 985 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 986 so great the commanding officer 987 feared that they would tear Paul to pieces, 988 he ordered the detachment 989 to go down, take him away from them by force, 990 and bring him into the barracks. 991
23:11 The following night the Lord 992 stood near 993 Paul 994 and said, “Have courage, 995 for just as you have testified about me in Jerusalem, 996 so you must also testify in Rome.” 997
23:12 When morning came, 998 the Jews formed 999 a conspiracy 1000 and bound themselves with an oath 1001 not to eat or drink anything 1002 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 1003 23:14 They 1004 went 1005 to the chief priests 1006 and the elders and said, “We have bound ourselves with a solemn oath 1007 not to partake 1008 of anything until we have killed Paul. 23:15 So now you and the council 1009 request the commanding officer 1010 to bring him down to you, as if you were going to determine 1011 his case 1012 by conducting a more thorough inquiry. 1013 We are ready to kill him 1014 before he comes near this place.” 1015
23:16 But when the son of Paul’s sister heard about the ambush, 1016 he came and entered 1017 the barracks 1018 and told Paul. 23:17 Paul called 1019 one of the centurions 1020 and said, “Take this young man to the commanding officer, 1021 for he has something to report to him.” 23:18 So the centurion 1022 took him and brought him to the commanding officer 1023 and said, “The prisoner Paul called 1024 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 1025 took him by the hand, withdrew privately, and asked, “What is it that you want 1026 to report to me?” 23:20 He replied, 1027 “The Jews have agreed to ask you to bring Paul down to the council 1028 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 1029 because more than forty of them 1030 are lying in ambush 1031 for him. They 1032 have bound themselves with an oath 1033 not to eat or drink anything 1034 until they have killed him, and now they are ready, waiting for you to agree to their request.” 1035 23:22 Then the commanding officer 1036 sent the young man away, directing him, 1037 “Tell no one that you have reported 1038 these things to me.” 23:23 Then 1039 he summoned 1040 two of the centurions 1041 and said, “Make ready two hundred soldiers to go to Caesarea 1042 along with seventy horsemen 1043 and two hundred spearmen 1044 by 1045 nine o’clock tonight, 1046 23:24 and provide mounts for Paul to ride 1047 so that he may be brought safely to Felix 1048 the governor.” 1049 23:25 He wrote 1050 a letter that went like this: 1051
23:26 Claudius Lysias to His Excellency Governor 1052 Felix, 1053 greetings. 23:27 This man was seized 1054 by the Jews and they were about to kill him, 1055 when I came up 1056 with the detachment 1057 and rescued him, because I had learned that he was 1058 a Roman citizen. 1059 23:28 Since I wanted to know 1060 what charge they were accusing him of, 1061 I brought him down to their council. 1062 23:29 I found he 1063 was accused with reference to controversial questions 1064 about their law, but no charge against him deserved death or imprisonment. 1065 23:30 When I was informed 1066 there would be a plot 1067 against this man, I sent him to you at once, also ordering his accusers to state their charges 1068 against him before you.
23:31 So the soldiers, in accordance with their orders, 1069 took 1070 Paul and brought him to Antipatris 1071 during the night. 23:32 The next day they let 1072 the horsemen 1073 go on with him, and they returned to the barracks. 1074 23:33 When the horsemen 1075 came to Caesarea 1076 and delivered the letter to the governor, they also presented 1077 Paul to him. 23:34 When the governor 1078 had read 1079 the letter, 1080 he asked 1081 what province he was from. 1082 When he learned 1083 that he was from Cilicia, 1084 23:35 he said, “I will give you a hearing 1085 when your accusers arrive too.” Then 1086 he ordered that Paul 1087 be kept under guard in Herod’s palace. 1088
24:1 After five days the high priest Ananias 1089 came down with some elders and an attorney 1090 named 1091 Tertullus, and they 1092 brought formal charges 1093 against Paul to the governor. 24:2 When Paul 1094 had been summoned, Tertullus began to accuse him, 1095 saying, “We have experienced a lengthy time 1096 of peace through your rule, 1097 and reforms 1098 are being made in this nation 1099 through your foresight. 1100 24:3 Most excellent Felix, 1101 we acknowledge this everywhere and in every way 1102 with all gratitude. 1103 24:4 But so that I may not delay 1104 you any further, I beg 1105 you to hear us briefly 1106 with your customary graciousness. 1107 24:5 For we have found 1108 this man to be a troublemaker, 1109 one who stirs up riots 1110 among all the Jews throughout the world, and a ringleader 1111 of the sect of the Nazarenes. 1112 24:6 He 1113 even tried to desecrate 1114 the temple, so we arrested 1115 him. 24:7 [[EMPTY]] 1116 24:8 When you examine 1117 him yourself, you will be able to learn from him 1118 about all these things we are accusing him of doing.” 1119 24:9 The Jews also joined in the verbal attack, 1120 claiming 1121 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 1122 that you have been a judge over this nation for many years, I confidently make my defense. 1123 24:11 As you can verify 1124 for yourself, not more than twelve days ago 1125 I went up to Jerusalem 1126 to worship. 24:12 They did not find me arguing 1127 with anyone or stirring up a crowd 1128 in the temple courts 1129 or in the synagogues 1130 or throughout the city, 1131 24:13 nor can they prove 1132 to you the things 1133 they are accusing me of doing. 1134 24:14 But I confess this to you, that I worship 1135 the God of our ancestors 1136 according to the Way (which they call a sect), believing everything that is according to the law 1137 and that is written in the prophets. 24:15 I have 1138 a hope in God (a hope 1139 that 1140 these men 1141 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 1142 24:16 This is the reason 1143 I do my best to always 1144 have a clear 1145 conscience toward God and toward people. 1146 24:17 After several years 1147 I came to bring to my people gifts for the poor 1148 and to present offerings, 1149 24:18 which I was doing when they found me in the temple, ritually purified, 1150 without a crowd or a disturbance. 1151 24:19 But there are some Jews from the province of Asia 1152 who should be here before you and bring charges, 1153 if they have anything against me. 24:20 Or these men here 1154 should tell what crime 1155 they found me guilty of 1156 when I stood before the council, 1157 24:21 other than 1158 this one thing 1159 I shouted out while I stood before 1160 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 1161
24:22 Then Felix, 1162 who understood the facts 1163 concerning the Way 1164 more accurately, 1165 adjourned their hearing, 1166 saying, “When Lysias the commanding officer comes down, I will decide your case.” 1167 24:23 He ordered the centurion 1168 to guard Paul, 1169 but to let him have some freedom, 1170 and not to prevent any of his friends 1171 from meeting his needs. 1172
24:24 Some days later, when Felix 1173 arrived with his wife Drusilla, 1174 who was Jewish, he sent for Paul and heard him speak 1175 about faith in Christ Jesus. 1176 24:25 While Paul 1177 was discussing 1178 righteousness, self-control, 1179 and the coming judgment, Felix 1180 became 1181 frightened and said, “Go away for now, and when I have an opportunity, 1182 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 1183 and for this reason he sent for Paul 1184 as often as possible 1185 and talked 1186 with him. 24:27 After two years 1187 had passed, Porcius Festus 1188 succeeded Felix, 1189 and because he wanted to do the Jews a favor, Felix left Paul in prison. 1190
25:1 Now 1191 three days after Festus 1192 arrived in the province, he went up to Jerusalem 1193 from Caesarea. 1194 25:2 So the chief priests and the most prominent men 1195 of the Jews brought formal charges 1196 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 1197 they urged Festus 1198 to summon him to Jerusalem, planning an ambush 1199 to kill him along the way. 25:4 Then Festus 1200 replied that Paul was being kept at Caesarea, 1201 and he himself intended to go there 1202 shortly. 25:5 “So,” he said, “let your leaders 1203 go down there 1204 with me, and if this man has done anything wrong, 1205 they may bring charges 1206 against him.”
25:6 After Festus 1207 had stayed 1208 not more than eight or ten days among them, he went down to Caesarea, 1209 and the next day he sat 1210 on the judgment seat 1211 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 1212 bringing many serious 1213 charges that they were not able to prove. 1214 25:8 Paul said in his defense, 1215 “I have committed no offense 1216 against the Jewish law 1217 or against the temple or against Caesar.” 1218 25:9 But Festus, 1219 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 1220 before me there on these charges?” 1221 25:10 Paul replied, 1222 “I am standing before Caesar’s 1223 judgment seat, 1224 where I should be tried. 1225 I have done nothing wrong 1226 to the Jews, as you also know very well. 1227 25:11 If then I am in the wrong 1228 and have done anything that deserves death, I am not trying to escape dying, 1229 but if not one of their charges against me is true, 1230 no one can hand me over to them. 1231 I appeal to Caesar!” 1232 25:12 Then, after conferring with his council, 1233 Festus 1234 replied, “You have appealed to Caesar; 1235 to Caesar 1236 you will go!” 1237
25:13 After several days had passed, King Agrippa 1238 and Bernice arrived at Caesarea 1239 to pay their respects 1240 to Festus. 1241 25:14 While 1242 they were staying there many days, Festus 1243 explained Paul’s case to the king to get his opinion, 1244 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 1245 the chief priests and the elders of the Jews informed 1246 me about him, 1247 asking for a sentence of condemnation 1248 against him. 25:16 I answered them 1249 that it was not the custom of the Romans to hand over anyone 1250 before the accused had met his accusers face to face 1251 and had been given 1252 an opportunity to make a defense against the accusation. 1253 25:17 So after they came back here with me, 1254 I did not postpone the case, 1255 but the next day I sat 1256 on the judgment seat 1257 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 1258 him with any of the evil deeds I had suspected. 1259 25:19 Rather they had several points of disagreement 1260 with him about their own religion 1261 and about a man named Jesus 1262 who was dead, whom Paul claimed 1263 to be alive. 25:20 Because I was at a loss 1264 how I could investigate these matters, 1265 I asked if he were willing to go to Jerusalem and be tried 1266 there on these charges. 1267 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 1268 I ordered him to be kept under guard until I could send him to Caesar.” 1269 25:22 Agrippa 1270 said to Festus, 1271 “I would also like to hear the man myself.” “Tomorrow,” he replied, 1272 “you will hear him.”
25:23 So the next day Agrippa 1273 and Bernice came with great pomp 1274 and entered the audience hall, 1275 along with the senior military officers 1276 and the prominent men of the city. When Festus 1277 gave the order, 1278 Paul was brought in. 25:24 Then Festus 1279 said, “King Agrippa, 1280 and all you who are present here with us, you see this man about whom the entire Jewish populace 1281 petitioned 1282 me both in Jerusalem 1283 and here, 1284 shouting loudly 1285 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 1286 and when he appealed 1287 to His Majesty the Emperor, 1288 I decided to send him. 1289 25:26 But I have nothing definite 1290 to write to my lord 1291 about him. 1292 Therefore I have brought him before you all, and especially before you, King Agrippa, 1293 so that after this preliminary hearing 1294 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 1295 the charges against him.”
26:1 So Agrippa 1296 said to Paul, “You have permission 1297 to speak for yourself.” Then Paul held out his hand 1298 and began his defense: 1299
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 1300 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 1301 familiar with all the customs and controversial issues 1302 of the Jews. Therefore I ask 1303 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 1304 from my youth, spending my life from the beginning among my own people 1305 and in Jerusalem. 1306 26:5 They know, 1307 because they have known 1308 me from time past, 1309 if they are willing to testify, that according to the strictest party 1310 of our religion, I lived as a Pharisee. 1311 26:6 And now I stand here on trial 1312 because of my hope in the promise made by God to our ancestors, 1313 26:7 a promise 1314 that our twelve tribes hope to attain as they earnestly serve God 1315 night and day. Concerning this hope the Jews are accusing me, 1316 Your Majesty! 1317 26:8 Why do you people 1318 think 1319 it is unbelievable 1320 that 1321 God raises the dead? 26:9 Of course, 1322 I myself was convinced 1323 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 1324 from the chief priests, but I also cast my vote 1325 against them when they were sentenced to death. 1326 26:11 I punished 1327 them often in all the synagogues 1328 and tried to force 1329 them to blaspheme. Because I was so furiously enraged 1330 at them, I went to persecute 1331 them even in foreign cities.
26:12 “While doing this very thing, 1332 as I was going 1333 to Damascus with authority and complete power 1334 from the chief priests, 26:13 about noon along the road, Your Majesty, 1335 I saw a light from heaven, 1336 brighter than the sun, shining everywhere around 1337 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, 1338 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 1339 by kicking against the goads.’ 1340 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 1341 ‘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 1342 as a servant and witness 1343 to the things 1344 you have seen 1345 and to the things in which I will appear to you. 26:17 I will rescue 1346 you from your own people 1347 and from the Gentiles, to whom 1348 I am sending you 26:18 to open their eyes so that they turn 1349 from darkness to light and from the power 1350 of Satan to God, so that they may receive forgiveness of sins and a share 1351 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 1352 I was not disobedient 1353 to the heavenly 1354 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 1355 and to the Gentiles, that they should repent and turn to God, 1356 performing deeds consistent with 1357 repentance. 26:21 For this reason the Jews seized me in the temple courts 1358 and were trying to kill me. 26:22 I have experienced 1359 help from God to this day, and so I stand testifying to both small and great, saying nothing except 1360 what the prophets and Moses said 1361 was going to happen: 26:23 that 1362 the Christ 1363 was to suffer and be the first to rise from the dead, to proclaim light both to our people 1364 and to the Gentiles.” 1365
26:24 As Paul 1366 was saying these things in his defense, Festus 1367 exclaimed loudly, “You have lost your mind, 1368 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 1369 “I have not lost my mind, most excellent Festus, 1370 but am speaking 1371 true and rational 1372 words. 26:26 For the king knows about these things, and I am speaking freely 1373 to him, 1374 because I cannot believe 1375 that any of these things has escaped his notice, 1376 for this was not done in a corner. 1377 26:27 Do you believe the prophets, 1378 King Agrippa? 1379 I know that you believe.” 26:28 Agrippa 1380 said to Paul, “In such a short time are you persuading me to become a Christian?” 1381 26:29 Paul replied, “I pray to God that whether in a short or a long time 1382 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 1383
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, 1384 “This man is not doing anything deserving 1385 death or imprisonment.” 26:32 Agrippa 1386 said to Festus, 1387 “This man could have been released 1388 if he had not appealed to Caesar.” 1389
27:1 When it was decided we 1390 would sail to Italy, 1391 they handed over Paul and some other prisoners to a centurion 1392 of the Augustan Cohort 1393 named Julius. 27:2 We went on board 1394 a ship from Adramyttium 1395 that was about to sail to various ports 1396 along the coast of the province of Asia 1397 and put out to sea, 1398 accompanied by Aristarchus, a Macedonian 1399 from Thessalonica. 1400 27:3 The next day we put in 1401 at Sidon, 1402 and Julius, treating Paul kindly, 1403 allowed him to go to his friends so they could provide him with what he needed. 1404 27:4 From there we put out to sea 1405 and sailed under the lee 1406 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 1407 off Cilicia and Pamphylia, 1408 we put in 1409 at Myra 1410 in Lycia. 1411 27:6 There the centurion 1412 found 1413 a ship from Alexandria 1414 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 1415 for many days and arrived with difficulty off Cnidus. 1416 Because the wind prevented us from going any farther, 1417 we sailed under the lee 1418 of Crete off Salmone. 1419 27:8 With difficulty we sailed along the coast 1420 of Crete 1421 and came to a place called Fair Havens that was near the town of Lasea. 1422
27:9 Since considerable time had passed and the voyage was now dangerous 1423 because the fast 1424 was already over, 1425 Paul advised them, 1426 27:10 “Men, I can see the voyage is going to end 1427 in disaster 1428 and great loss not only of the cargo and the ship, but also of our lives.” 1429 27:11 But the centurion 1430 was more convinced 1431 by the captain 1432 and the ship’s owner than by what Paul said. 1433 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 1434 to put out to sea 1435 from there. They hoped that 1436 somehow they could reach 1437 Phoenix, 1438 a harbor of Crete facing 1439 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 1440 they could carry out 1441 their purpose, so they weighed anchor 1442 and sailed close along the coast 1443 of Crete. 27:14 Not long after this, a hurricane-force 1444 wind called the northeaster 1445 blew down from the island. 1446 27:15 When the ship was caught in it 1447 and could not head into 1448 the wind, we gave way to it and were driven 1449 along. 27:16 As we ran under the lee of 1450 a small island called Cauda, 1451 we were able with difficulty to get the ship’s boat 1452 under control. 27:17 After the crew 1453 had hoisted it aboard, 1454 they used supports 1455 to undergird the ship. Fearing they would run aground 1456 on the Syrtis, 1457 they lowered the sea anchor, 1458 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 1459 they began throwing the cargo overboard, 1460 27:19 and on the third day they threw the ship’s gear 1461 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 1462 storm continued to batter us, 1463 we finally abandoned all hope of being saved. 1464
27:21 Since many of them had no desire to eat, 1465 Paul 1466 stood up 1467 among them and said, “Men, you should have listened to me 1468 and not put out to sea 1469 from Crete, thus avoiding 1470 this damage and loss. 27:22 And now I advise 1471 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 1472 27:23 For last night an angel of the God to whom I belong 1473 and whom I serve 1474 came to me 1475 27:24 and said, 1476 ‘Do not be afraid, Paul! You must stand before 1477 Caesar, 1478 and God has graciously granted you the safety 1479 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 1480 that it will be just as I have been told. 27:26 But we must 1481 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 1482 across the Adriatic Sea, 1483 about midnight the sailors suspected they were approaching some land. 1484 27:28 They took soundings 1485 and found the water was twenty fathoms 1486 deep; when they had sailed a little farther 1487 they took soundings again and found it was fifteen fathoms 1488 deep. 27:29 Because they were afraid 1489 that we would run aground on the rocky coast, 1490 they threw out 1491 four anchors from the stern and wished 1492 for day to appear. 1493 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 1494 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 1495 and the soldiers, “Unless these men stay with the ship, you 1496 cannot be saved.” 27:32 Then the soldiers cut the ropes 1497 of the ship’s boat and let it drift away. 1498
27:33 As day was about to dawn, 1499 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 1500 and have gone 1501 without food; you have eaten nothing. 1502 27:34 Therefore I urge you to take some food, for this is important 1503 for your survival. 1504 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 1505 took bread 1506 and gave thanks to God in front of them all, 1507 broke 1508 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 1509 persons on the ship.) 1510 27:38 When they had eaten enough to be satisfied, 1511 they lightened the ship by throwing the wheat 1512 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 1513 a bay 1514 with a beach, 1515 where they decided to run the ship aground if they could. 27:40 So they slipped 1516 the anchors 1517 and left them in the sea, at the same time loosening the linkage 1518 that bound the steering oars 1519 together. Then they hoisted 1520 the foresail 1521 to the wind and steered toward 1522 the beach. 27:41 But they encountered a patch of crosscurrents 1523 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 1524 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 1525 so that none of them would escape by swimming away. 1526 27:43 But the centurion, 1527 wanting to save Paul’s life, 1528 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 1529 27:44 and the rest were to follow, 1530 some on planks 1531 and some on pieces of the ship. 1532 And in this way 1533 all were brought safely to land.
28:1 After we had safely reached shore, 1534 we learned that the island was called Malta. 1535 28:2 The local inhabitants 1536 showed us extraordinary 1537 kindness, for they built a fire and welcomed us all because it had started to rain 1538 and was cold. 28:3 When Paul had gathered a bundle of brushwood 1539 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 1540 saw the creature hanging from Paul’s 1541 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 1542 has not allowed him to live!” 1543 28:5 However, 1544 Paul 1545 shook 1546 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 1547 or suddenly drop dead. So after they had waited 1548 a long time and had seen 1549 nothing unusual happen 1550 to him, they changed their minds 1551 and said he was a god. 1552
28:7 Now in the region around that place 1553 were fields belonging to the chief official 1554 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 1555 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 1556 and after praying, placed 1557 his hands on him and healed 1558 him. 28:9 After this had happened, many of the people on the island who were sick 1559 also came and were healed. 1560 28:10 They also bestowed many honors, 1561 and when we were preparing to sail, 1562 they gave 1563 us all the supplies we needed. 1564
28:11 After three months we put out to sea 1565 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 1566 as its figurehead. 1567 28:12 We put in 1568 at Syracuse 1569 and stayed there three days. 28:13 From there we cast off 1570 and arrived at Rhegium, 1571 and after one day a south wind sprang up 1572 and on the second day we came to Puteoli. 1573 28:14 There 1574 we found 1575 some brothers 1576 and were invited to stay with them seven days. And in this way we came to Rome. 1577 28:15 The brothers from there, 1578 when they heard about us, came as far as the Forum of Appius 1579 and Three Taverns 1580 to meet us. When he saw them, 1581 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 1582 by himself, with the soldier who was guarding him.
28:17 After three days 1583 Paul 1584 called the local Jewish leaders 1585 together. When they had assembled, he said to them, “Brothers, 1586 although I had done 1587 nothing against our people or the customs of our ancestors, 1588 from Jerusalem 1589 I was handed over as a prisoner to the Romans. 1590 28:18 When 1591 they had heard my case, 1592 they wanted to release me, 1593 because there was no basis for a death sentence 1594 against me. 28:19 But when the Jews objected, 1595 I was forced to appeal to Caesar 1596 – not that I had some charge to bring 1597 against my own people. 1598 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.” 1599 28:21 They replied, 1600 “We have received no letters from Judea about you, nor have any of the brothers come from there 1601 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 1602 that people 1603 everywhere speak against 1604 it.”
28:23 They set 1605 a day to meet with him, 1606 and they came to him where he was staying 1607 in even greater numbers. 1608 From morning until evening he explained things 1609 to them, 1610 testifying 1611 about the kingdom of God 1612 and trying to convince 1613 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 1614 by what he said, 1615 but others refused 1616 to believe. 28:25 So they began to leave, 1617 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 1618 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 1619 but will never understand,
and you will keep on looking, 1620 but will never perceive.
28:27 For the heart of this people has become dull, 1621
and their ears are hard of hearing, 1622
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, 1623 and I would heal them.”’ 1624
28:28 “Therefore be advised 1625 that this salvation from God 1626 has been sent to the Gentiles; 1627 they 1628 will listen!”
28:29 [[EMPTY]] 162928:30 Paul 1630 lived 1631 there two whole years in his own rented quarters 1632 and welcomed 1633 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 1634 with complete boldness 1635 and without restriction. 1636
1 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
2 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
3 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
4 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
5 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.
6 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
7 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
8 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
9 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.
11 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
12 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).
13 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
14 tn Or “who lived in the area.”
15 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
16 tn Or “cities.”
17 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
18 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
19 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
20 tn Or “observe” or “follow.”
21 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
26 sn Phrygia was a district in central Asia Minor west of Pisidia.
27 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.
28 tn Or “forbidden.”
29 tn Or “word.”
30 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.
31 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
32 sn Mysia was a province in northwest Asia Minor.
33 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
34 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
35 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
36 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.
37 sn Mysia was a province in northwest Asia Minor.
38 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
41 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.
42 tn The word “there” is not in the Greek text, but is implied.
43 tn The participle λέγων (legwn) is redundant and has not been translated.
44 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
45 sn Macedonia was the Roman province of Macedonia in Greece.
46 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
47 tn Grk “sought.”
48 sn Macedonia was the Roman province of Macedonia in Greece.
49 tn Or “summoned.”
51 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.”
52 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
53 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.”
54 sn Samothrace is an island in the northern part of the Aegean Sea.
55 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
56 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
57 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.
58 sn Macedonia was the Roman province of Macedonia in Greece.
59 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).
61 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.
62 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
63 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).
64 tn The word “there” is not in the Greek text, but is implied.
66 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.
67 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
68 sn Thyatira was a city in the province of Lydia in Asia Minor.
69 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.
70 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.”
71 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
72 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
73 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.’”
74 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.”
76 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.
77 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.
78 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.
79 tn Or “masters.”
80 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
81 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.
82 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.”
83 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.
84 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.
86 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.
87 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
89 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
91 tn Or “masters.”
92 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.
93 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
94 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
96 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.
97 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.”
98 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
99 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.
101 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
102 tn Or “acknowledge.”
103 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).
104 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
106 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
107 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).
108 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
109 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
111 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.”
112 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
116 tn Or “prison.”
117 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.
121 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
122 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).
123 tn The words “the rest of” are not in the Greek text, but are implied.
126 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.
131 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.
132 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
133 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).
134 tn Or “thought.”
136 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.
137 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
141 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
142 tn Or “and prostrated himself.”
146 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.
147 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
151 tn Grk “said.”
152 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.
153 tc The majority of
156 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.
157 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.
161 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.
162 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
163 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.”
164 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
165 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.
166 tn Or “immediately.”
166 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
167 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.
168 tn Or “he was overjoyed.”
169 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
170 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.
171 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
172 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.
173 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.”
176 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.
177 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.
178 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.
181 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
182 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.
183 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
184 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
185 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.
186 tn L&N 28.71 has “send us away secretly” for this verse.
187 tn Grk “But they.”
188 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.
186 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
187 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.
191 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
192 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.
193 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
196 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
201 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
202 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).
203 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
204 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.
205 sn See the note on synagogue in 6:9.
206 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
207 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.
211 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
212 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
213 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.
214 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.
215 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
216 tn Or “convinced.”
217 tn Or “a large crowd.”
218 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).
219 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).
221 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).
222 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.”
223 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
224 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.
225 sn The attack took place at Jason’s house because this was probably the location of the new house church.
226 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
227 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.”
226 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).
227 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.).
228 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.
229 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
231 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.
232 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.
233 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
234 tn The word “named” is not in the Greek text, but is supplied for clarity.
235 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
236 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.
237 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.’”
241 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.
242 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
243 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.
246 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.
247 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.
248 sn See the note on synagogue in 6:9.
251 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
252 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.
253 sn Thessalonica was a city in Macedonia (modern Salonica).
254 tn Or “willingly,” “readily”; Grk “with all eagerness.”
255 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.
256 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
257 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
256 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).
257 tn Or “respected.”
261 sn Thessalonica was a city in Macedonia (modern Salonica).
262 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.
263 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.
264 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
265 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
266 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).
267 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
271 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
272 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
276 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
277 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.”
278 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
281 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.
282 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.
283 sn See the note on synagogue in 6:9.
284 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
286 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
287 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
288 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
289 tn Grk “saying.”
290 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.”
291 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.
292 sn This is a parenthetical note by the author.
291 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
292 tn Or “to the council of the Areopagus.” See also the term in v. 22.
296 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
297 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.
301 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
302 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
303 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
306 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
307 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.
308 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
311 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
312 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”).
313 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.
316 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
317 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.
318 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.
321 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
322 tn Grk “he himself gives to all [people] life and breath and all things.”
326 sn The one man refers to Adam (the word “man” is understood).
327 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
328 tn Grk “to live over all the face of the earth.”
329 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.
330 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
331 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
332 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.
333 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
336 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.’”
337 sn This quotation is from Aratus (ca. 310-245
341 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
342 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
343 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
344 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
345 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.
346 tn Or “has deliberately paid no attention to.”
347 tn Or “times when people did not know.”
348 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
349 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.
351 tn Or “fixed.”
352 sn The world refers to the whole inhabited earth.
353 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.”
354 tn The participle ἀναστήσας (anasthsa") indicates means here.
356 tn The participle ἀκούσαντες (akousante") has been taken temporally.
357 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”).
361 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
366 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).
367 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.
368 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.
369 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.
370 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.
371 tn Grk “After these things.”
372 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
373 tn Or “Paul left.”
374 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
375 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.
376 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.
377 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
378 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.
379 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
380 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
381 tn Or “to leave.”
382 map For location see JP4-A1.
383 tn Or “went to.”
381 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.
382 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).
383 sn This is a parenthetical note by the author.
386 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.
387 sn See the note on synagogue in 6:9.
388 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.
391 tn Grk “came down.”
392 sn Macedonia was the Roman province of Macedonia in Greece.
393 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.
394 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.”
395 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
396 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.
397 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.
398 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.
399 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).
400 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
401 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
402 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.
403 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
404 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.
406 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).
407 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.
411 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.
412 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
413 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
416 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.
417 tn Or “injure.”
421 tn The word “there” is not in the Greek text, but is implied.
422 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”).
426 sn Gallio was proconsul of Achaia from
427 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
428 sn Achaia was a Roman province created in 146
429 tn Grk “with one accord.”
430 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.
431 tn Or “inciting.”
432 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.
436 tn Grk “about to open his mouth” (an idiom).
437 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).”
438 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.”
439 tn Grk “accepting your complaint, O Jews.”
441 tn Or “dispute.”
442 tn Grk “see to it” (an idiom).
443 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
446 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.
447 sn See the note on the term judgment seat in 18:12.
451 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).
452 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
453 sn See the note on the term judgment seat in 18:12.
454 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
456 tn The participle προσμείνας (prosmeina") is taken temporally.
457 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
458 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.
459 tn Grk “Syria, and with him.”
460 sn See the note on Aquila in 18:2.
461 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.
462 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).
463 tn That is, “before he sailed from Cenchrea.”
464 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.
461 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
462 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
463 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
464 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
465 sn See the note on synagogue in 6:9.
466 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.
466 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.
471 tn Or “but took leave of.”
472 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.
473 tn Or “will return.”
474 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
475 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.
476 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.”
477 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).
478 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.
479 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.
480 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).
481 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
482 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.
483 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
486 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
487 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.
488 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
491 tn Or “had been taught.”
492 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
493 tn Grk “the things.”
494 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
496 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
497 sn See the note on synagogue in 6:9.
498 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.
499 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.”
501 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
502 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
503 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.
504 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.
505 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.
506 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
507 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.
508 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).
509 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.
511 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.
512 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
513 tn Or “interior.”
514 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
515 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
516 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.
517 tn The word “there” is not in the Greek text but is implied.
516 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
517 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
518 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.
521 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
522 tn Grk “they said.”
526 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).
531 tn Or “laid.”
532 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.
533 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
534 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
536 sn This is a parenthetical note by the author.
541 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
542 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.
543 sn See the note on synagogue in 6:9.
544 tn Or “boldly.”
545 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.
546 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.”
547 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.
546 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
547 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
548 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.”
549 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).
550 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
551 tn The words “with him” are not in the Greek text, but are implied.
552 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.
553 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
554 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.”
551 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.
552 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.
556 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
561 tn Or “skin” (the outer surface of the body).
562 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).
563 tn The words “of them” are not in the Greek text, but are implied.
566 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
567 tn Grk “to name the name.”
568 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.
569 sn The expression I sternly warn you means “I charge you as under oath.”
571 tn Grk “a certain Sceva.”
572 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
576 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
577 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.
578 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).
579 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.
581 tn Grk “in whom the evil spirit was.”
582 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.”
583 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.
584 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
586 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
587 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
588 tn Or “exalted.”
591 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
592 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.”
596 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
597 tn On this term see BDAG 800 s.v. περίεργος 2.
598 tn Or “scrolls.”
599 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.”
600 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.
601 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).
601 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.
602 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
603 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.
606 tn Grk “all these things had been fulfilled.”
607 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.”
608 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
609 sn Macedonia was the Roman province of Macedonia in Greece.
610 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
611 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.
612 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
611 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
612 tn Grk “two of those who ministered to him.”
613 sn Macedonia was the Roman province of Macedonia in Greece.
614 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.
616 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.
617 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.”
618 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
619 sn The Way refers to the Christian movement (Christianity).
621 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.”
622 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.
623 tn Grk “brought not a little business” (an idiom).
624 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.
626 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
627 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.
628 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
629 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
631 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
632 tn Or “misled.”
633 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
634 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
635 tn Grk “Asia”; see the note on this word in v. 22.
636 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
637 tn The words “at all” are not in the Greek text but are implied.
636 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
637 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.
638 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
639 tn Grk “Asia”; see the note on this word in v. 22.
640 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.”
641 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.
642 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
643 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).
644 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.
645 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.
646 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.
647 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.”
648 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
649 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.
650 tn Grk “to the theater with one accord.”
651 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.”
656 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
657 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
658 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.
659 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.
661 tn Or “had assembled.”
666 tn Or “Some of the crowd gave instructions to.”
667 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.
668 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.”
669 tn Or “motioning.”
670 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.
671 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.”
671 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
672 tn Grk “[they shouted] with one voice from all of them” (an idiom).
673 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).
674 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.
676 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
677 tn This is a generic use of ἄνθρωπος (anqrwpo").
678 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
679 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.
680 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
681 tn Grk “these things.”
682 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.”
683 tn Grk “it is necessary that you be quiet.”
684 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.
686 tn Or perhaps, “desecrators of temples.”
687 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.
691 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
692 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
693 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
696 tn Or “anything more than this.”
697 tn Or “resolved.”
698 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.
701 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
702 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.
703 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.
704 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.”
706 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.
707 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
708 tn Grk “these things.”
709 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
711 tn Or “exhorting.”
712 tn Or “and taking leave of them.”
713 sn Macedonia was the Roman province of Macedonia in Greece.
716 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.
717 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.
718 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
719 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).
721 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
722 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.”
723 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
724 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.”
725 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.
726 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
727 sn Macedonia was the Roman province of Macedonia in Greece.
726 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
727 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.
728 tn Grk “of the Thessalonians.”
729 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.
730 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
731 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.
731 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.
732 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
736 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.
737 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
738 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).
739 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
740 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
741 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).
741 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
742 tn Or “assembled.”
743 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.
744 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.”
745 tn Or “prolonged.”
746 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.”
747 sn This is best taken as a parenthetical note by the author.
751 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
752 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.
753 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
754 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.”
756 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
757 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
758 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
759 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.
760 tn Grk “for his life is in him” (an idiom).
761 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
762 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
763 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
766 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.’”
771 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
772 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.”
773 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
774 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.”
775 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.”
776 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.”
777 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.”
778 tn Or “there on foot.”
776 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
777 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
778 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.
781 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
782 tn Or “offshore from Chios.”
783 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.”
784 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
785 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).
786 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
787 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.”
788 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.
789 tn Or “was eager.”
790 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
791 tn Grk “if it could be to him” (an idiom).
791 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
792 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.
793 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.’”
796 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.
797 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.”
798 tn Grk “Asia”; see the note on this word in v. 16.
801 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
802 sn These plots are mentioned in Acts 9:24; 20:13.
806 tn Or “declaring.”
807 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.
808 tn Or “openly.”
811 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.”
812 tc Several
816 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
817 tn Grk “bound.”
818 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).
819 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.”
821 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
822 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).
823 tn The Greek text here reads κατὰ πόλιν (kata polin).
824 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
825 tn Grk “bonds.”
826 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
826 tn Grk “soul.”
827 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’).”
828 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
829 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.
830 tn Or “to the gospel.”
831 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
832 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
833 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.
834 tn Grk “will see my face” (an idiom for seeing someone in person).
836 tn Or “testify.”
837 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
838 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.
841 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.”
842 tn Or “proclaiming,” “declaring.”
843 tn Or “plan.”
846 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
847 tn Grk “in which.”
848 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.
849 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
850 tn Or “acquired.”
851 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.
851 tn Grk “after my departure.”
852 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.
856 tn Grk “from among yourselves.”
857 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.
858 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
861 tn Or “be watchful.”
862 tn Or “admonishing.”
866 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.”
867 tn Grk “word.”
868 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.
871 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.
876 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
881 sn The expression By all these things means “In everything I did.”
882 tn Or “must assist.”
883 tn Or “the sick.” See Eph 4:28.
884 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.
886 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.
887 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
891 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
892 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
893 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.
896 tn Or “pained.”
897 tn Grk “by the word that he had said.”
898 tn Grk “to see his face” (an idiom for seeing someone in person).
899 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
901 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”).
902 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.
903 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.”
904 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.”
905 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.”
906 sn Cos was an island in the Aegean Sea.
907 sn Rhodes was an island off the southwestern coast of Asia Minor.
908 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
906 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.
907 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
908 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.
909 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.”
911 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
912 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.
913 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.”
914 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.
916 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.
917 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
918 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
919 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.
920 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.
921 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
921 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.
922 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.”
923 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.
924 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.
925 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
926 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.”
927 sn These words are part of v. 5 in the standard critical Greek text.
928 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.
929 tn Grk “to their own”; the word “homes” is implied.
931 sn Tyre was a city and seaport on the coast of Phoenicia.
932 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
936 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.
937 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).
938 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
939 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
941 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).
942 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).
946 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.”
947 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
951 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.
952 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.
953 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).
954 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
955 tn The words “with it” are not in the Greek text, but are implied.
956 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
956 tn Or “the people there.”
961 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).
962 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.
966 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
967 tn Grk “we became silent, saying.”
968 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
971 tn Or “we made preparations.”
972 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
976 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.
977 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
978 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.”
981 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
986 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
991 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
992 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
993 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.”
994 sn Note how Paul credited God with the success of his ministry.
996 tn Or “glorified.”
997 tn Grk “how many thousands there are among the Jews.”
998 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.”
999 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).
1001 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.
1002 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.”
1003 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
1004 tn Grk “or walk.”
1006 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.”
1011 tn Grk “do this that.”
1012 tn Grk “There are four men here.”
1013 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.”
1014 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
1016 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).
1017 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
1018 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.”
1019 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.
1020 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
1021 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.’”
1022 sn The law refers to the law of Moses.
1021 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.”
1022 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.
1023 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.
1024 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).
1026 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.”
1027 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
1028 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.
1029 sn The days of purification refers to the days of ritual cleansing.
1030 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.
1031 tn Grk “for each one.”
1031 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.”
1032 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.
1033 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
1034 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.’”
1035 tn Grk “and laid hands on.”
1036 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.
1037 sn The law refers to the law of Moses.
1038 tn Grk “this place.”
1039 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.
1040 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.
1041 tn Or “and has defiled this holy place.”
1041 tn Grk “whom.”
1042 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
1046 tn On this term see BDAG 545 s.v. κινέω 2.b.
1047 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.”
1048 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.
1049 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
1051 tn Grk “seeking.”
1052 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
1053 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
1054 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.
1055 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
1056 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
1056 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.
1057 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
1058 sn See the note on the word centurion in 10:1.
1059 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
1060 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
1061 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
1062 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.
1061 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
1062 tn Grk “seized.”
1063 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
1064 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.
1065 tn Grk “and what it is”; this has been simplified to “what.”
1066 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.”
1067 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
1068 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.”
1069 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
1070 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
1071 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1072 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.”
1071 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1072 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
1073 tn This refers to mob violence (BDAG 175 s.v. βία b).
1076 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.
1077 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.
1081 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.”
1082 tn Grk “says” (a historical present).
1083 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
1084 tn Grk “Is it permitted for me to say” (an idiom).
1085 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
1086 tn Grk “said.”
1087 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.
1086 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.”
1087 tn Grk “of the Sicarii.”
1088 tn Or “desert.”
1089 tn Grk “before these days.”
1091 tn Grk “said.”
1092 tn Grk “a Jewish man.”
1093 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).
1094 tn Grk “I beg you.”
1096 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
1097 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
1098 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
1099 tn Or “motioned.”
1100 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.”
1101 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.”
1102 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.
1101 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.
1102 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.
1106 tn ἀκούσαντες (akousante") has been taken temporally.
1107 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.”
1108 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
1109 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.”
1110 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
1111 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.
1111 tn Grk “a Jewish man.”
1112 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
1113 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.”
1114 tn Grk “strictly at the feet of” (an idiom).
1115 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.
1116 tn Or “our forefathers.”
1117 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
1118 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
1116 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.
1117 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).
1118 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
1119 tn Grk “binding.” See Acts 8:3.
1120 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
1121 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.”
1122 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.
1123 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
1124 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.
1125 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.
1126 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
1127 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
1126 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.
1127 tn Grk “going and nearing Damascus.”
1128 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
1129 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1130 tn Or “shone.”
1131 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.”
1136 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.
1141 tn Grk “So I said.”
1142 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
1143 tn Grk “about all things.”
1144 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.
1146 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.”
1147 tn Or “brightness”; Grk “glory.”
1148 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
1151 tn Grk “a certain Ananias.”
1152 sn The law refers to the law of Moses.
1153 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.”
1156 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
1157 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.
1158 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).
1159 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.
1160 tn Grk “I looked up to him.”
1161 tn Or “forefathers”; Grk “fathers.”
1162 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.”
1163 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.
1164 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
1165 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.”
1166 tn Or “a witness to him.”
1167 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
1171 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.”
1172 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
1173 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
1174 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.
1176 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.
1177 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
1181 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
1186 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.
1187 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.
1191 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.
1192 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
1193 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.
1194 tn Or “outer garments.”
1195 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.
1196 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.
1201 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
1202 tn Grk “until this word.”
1203 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
1204 tn Grk “and said.”
1205 tn Grk “this one.”
1206 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.”
1206 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
1207 tn Or “outer garments.”
1208 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.
1211 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.
1212 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
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 “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.
1215 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1216 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.
1217 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
1218 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1216 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).”
1217 sn See the note on the word centurion in 10:1.
1218 tn The word “citizen” is supplied here for emphasis and clarity.
1219 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
1221 sn See the note on the word centurion in 10:1.
1222 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.
1223 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1224 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.
1225 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?”
1226 tn The word “citizen” is supplied here for emphasis and clarity.
1226 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1227 tn Grk “and said to.”
1228 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1229 tn The word “citizen” is supplied here for emphasis and clarity.
1230 tn Grk “He said.”
1231 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1232 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.
1233 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
1234 tn The word “citizen” is supplied here for emphasis and clarity.
1235 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
1236 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.
1237 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
1238 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1239 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
1240 tn The word “citizen” is supplied here for emphasis and clarity.
1241 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.
1241 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
1242 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.”
1243 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1244 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1245 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.
1246 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.
1247 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1248 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.”
1251 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
1252 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
1253 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1254 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.
1256 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.
1257 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.
1258 tn The law refers to the law of Moses.
1259 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
1261 tn The word “him” is not in the Greek text but is implied.
1262 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
1266 tn Grk “said.”
1267 tn Or “know.”
1268 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.
1271 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.”
1272 sn See the note on Sadducees in 4:1.
1273 sn See the note on Pharisee in 5:34.
1274 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1275 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.
1276 tn The participle εἰπόντος (eiponto") has been translated temporally.
1277 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
1278 tn Grk “there came about an argument.” This has been simplified to “an argument began”
1281 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).
1286 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
1287 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
1288 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
1289 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.
1290 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.
1291 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
1292 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.
1293 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.
1294 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.
1295 tn Or “to go down, grab him out of their midst.”
1296 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.”
1296 sn The presence of the Lord indicated the vindicating presence and direction of God.
1297 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
1298 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1299 tn Or “Do not be afraid.”
1300 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1301 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).
1301 tn Grk “when it was day.”
1302 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
1303 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).
1304 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.
1305 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.
1306 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.”
1311 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.
1312 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1313 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.
1314 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.
1315 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
1316 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1317 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1318 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.”
1319 tn Grk “determine the things about him.”
1320 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
1321 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.
1322 tn The words “this place” are not in the Greek text, but are implied.
1321 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
1322 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.
1323 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.”
1326 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1327 sn See the note on the word centurion in 10:1.
1328 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1331 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
1332 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1333 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1336 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1337 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.
1341 tn Grk “He said.”
1342 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1346 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.
1347 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.
1348 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
1349 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.
1350 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.”
1351 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.
1352 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.”
1351 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
1352 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.
1353 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.
1356 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
1357 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1358 sn See the note on the word centurion in 10:1.
1359 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).
1360 tn Or “cavalrymen.”
1361 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.”
1362 tn Grk “from.”
1363 tn Grk “from the third hour of the night.”
1361 tn Grk “provide mounts to put Paul on.”
1362 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
1363 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
1366 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.
1367 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).”
1371 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
1372 sn Governor Felix. See the note on Felix in v. 24.
1376 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.
1377 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.
1378 tn Or “approached.”
1379 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.
1380 tn In Greek this is a present tense retained in indirect discourse.
1381 tn The word “citizen” is supplied here for emphasis and clarity.
1381 tn Or “determine.”
1382 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.”
1383 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1386 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.
1387 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.”
1388 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.”
1391 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
1392 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
1393 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.
1396 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
1397 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
1398 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]).
1401 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
1402 tn Or “cavalrymen.”
1403 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.”
1406 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.
1407 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.
1408 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.”
1411 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
1412 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
1413 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.
1414 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.
1415 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.
1416 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
1417 sn Cilicia was a province in northeastern Asia Minor.
1416 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.’”
1417 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.
1418 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1419 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
1421 sn Ananias was in office from
1422 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
1423 tn Grk “an attorney, a certain Tertullus.”
1424 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.
1425 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
1426 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
1427 tn Or “began to bring charges, saying.”
1428 tn Grk “experienced much peace.”
1429 tn Grk “through you” (“rule” is implied).
1430 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).
1431 tn Or “being made for this people.”
1432 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]).
1431 sn Most excellent Felix. See the note on Felix in 23:24.
1432 tn Grk “in every way and everywhere.”
1433 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.”
1436 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.”
1437 tn Or “request.”
1438 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.
1439 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
1441 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
1442 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.”
1443 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).
1444 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
1445 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
1446 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.
1447 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
1448 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.
1451 tc Some later
1456 tn Or “question.”
1457 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.
1458 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.
1461 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).
1462 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
1466 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
1467 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
1471 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.”
1472 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
1473 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1476 tn Or “disputing,” “conducting a heated discussion.”
1477 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.
1478 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
1479 sn See the note on synagogue in 6:9.
1480 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.
1481 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.”
1482 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.
1483 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.
1486 tn Or “serve.”
1487 tn Or “forefathers”; Grk “fathers.”
1488 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.
1491 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.
1492 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).
1493 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.
1494 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
1495 tn Or “the unjust.”
1496 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.”
1497 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.
1498 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
1499 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
1501 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
1502 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.
1503 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.
1506 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.
1507 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
1511 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.
1512 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.’”
1516 tn Grk “these [men] themselves.”
1517 tn Or “unrighteous act.”
1518 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.”
1519 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
1521 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.”
1522 tn Grk “one utterance.”
1523 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
1524 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
1526 sn See the note on Antonius Felix in 23:24.
1527 tn Grk “the things.”
1528 tn That is, concerning Christianity.
1529 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.
1530 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.”
1531 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.”
1531 sn See the note on the word centurion in 10:1.
1532 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.
1533 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
1534 tn Grk “any of his own” (this could also refer to relatives).
1535 tn Grk “from serving him.”
1536 sn See the note on Antonius Felix in 23:24.
1537 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.
1538 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.”
1539 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1541 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1542 tn Or “speaking about.”
1543 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.
1544 sn See the note on Felix in 23:26.
1545 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
1546 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
1546 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.
1547 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
1548 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.”
1549 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
1551 tn Grk “After a two-year period.”
1552 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
1553 tn Grk “Felix received as successor Porcius Festus.”
1554 tn Grk “left Paul imprisoned.”
1556 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.”
1557 sn See the note on Porcius Festus in 24:27.
1558 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1559 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).
1561 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.”
1562 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
1566 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.
1567 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.
1568 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.
1571 sn See the note on Porcius Festus in 24:27.
1572 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.
1573 tn The word “there” is not in the Greek text but is implied.
1576 tn Grk “let those who are influential among you” (i.e., the powerful).
1577 tn The word “there” is not in the Greek text, but is implied.
1578 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).
1579 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.”
1581 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
1582 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
1583 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.
1584 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
1585 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.
1586 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
1587 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
1588 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
1591 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.”
1592 tn Grk “I have sinned…in nothing.”
1593 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
1594 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
1596 sn See the note on Porcius Festus in 24:27.
1597 tn Or “stand trial.”
1598 tn Grk “concerning these things.”
1601 tn Grk “said.”
1602 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
1603 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.
1604 tn That is, tried by an imperial representative and subject to Roman law.
1605 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
1606 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.”
1606 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
1607 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).
1608 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.
1609 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
1610 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1611 tn That is, with his advisers.
1612 sn See the note on Porcius Festus in 24:27.
1613 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1614 tn Or “to the emperor.”
1615 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.
1616 sn King Agrippa was Herod Agrippa II (
1617 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.
1618 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
1619 sn See the note on Porcius Festus in 24:27.
1621 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.”
1622 sn See the note on Porcius Festus in 24:27.
1623 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.”
1626 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1627 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.”
1628 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).
1629 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.”
1631 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.
1632 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
1633 tn Or “has met his accusers in person.”
1634 tn Grk “and receives.”
1635 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.”
1636 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.”
1637 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.
1638 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
1639 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.
1641 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.
1642 tn Or “I was expecting.”
1646 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.”
1647 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
1648 tn Grk “a certain Jesus.”
1649 tn Or “asserted.”
1651 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
1652 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.’”
1653 tn Or “stand trial.”
1654 tn Grk “on these things.”
1656 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.”
1657 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1661 sn See the note on King Agrippa in 25:13.
1662 sn See the note on Porcius Festus in 24:27.
1663 tn Grk “said.”
1666 sn See the note on King Agrippa in 25:13.
1667 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
1668 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).
1669 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.
1670 sn See the note on Porcius Festus in 24:27.
1671 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.
1671 sn See the note on Porcius Festus in 24:27.
1672 sn See the note on King Agrippa in 25:13.
1673 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.
1674 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
1675 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1676 sn Here means “here in Caesarea.”
1677 tn Or “screaming.”
1676 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).
1677 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
1678 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).”
1679 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.
1681 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
1682 sn To my lord means “to His Majesty the Emperor.”
1683 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.
1684 sn See the note on King Agrippa in 25:13.
1685 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.
1686 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.”
1691 sn See the note on King Agrippa in 25:13.
1692 tn Grk “It is permitted for you.”
1693 tn Or “extended his hand” (a speaker’s gesture).
1694 tn Or “and began to speak in his own defense.”
1696 sn See the note on King Agrippa in 25:13.
1701 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
1702 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.”
1703 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.”
1706 tn Grk “my manner of life.”
1707 tn Or “nation.”
1708 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1711 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.
1712 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
1713 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.”
1714 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
1715 sn See the note on Pharisee in 5:34.
1716 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
1717 tn Or “forefathers”; Grk “fathers.”
1721 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.
1722 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.
1723 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
1724 tn Grk “O King!”
1726 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).
1727 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.
1728 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.”
1729 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
1731 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.”
1732 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.”
1736 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
1737 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.”
1738 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
1741 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.
1742 sn See the note on synagogue in 6:9.
1743 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”).
1744 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.”
1745 tn Or “I pursued them even as far as foreign cities.”
1746 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.
1747 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
1748 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.”
1751 tn Grk “O King.”
1752 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1753 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.
1756 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
1757 tn Grk “It is hard for you.”
1758 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
1761 tn Grk “said.”
1766 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
1767 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.
1768 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.”
1769 tc ‡ Some
1771 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.
1772 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
1773 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
1776 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.
1777 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)
1778 tn Or “and an inheritance.”
1781 sn See the note on King Agrippa in 25:13.
1782 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.
1783 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.’”
1786 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.”
1787 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
1788 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.
1791 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
1796 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
1797 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.”
1798 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
1801 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.”
1802 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1803 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
1804 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.
1806 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1807 sn See the note on Porcius Festus in 24:27.
1808 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.”
1811 tn Grk “said.”
1812 sn See the note on Porcius Festus in 24:27.
1813 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
1814 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.”
1816 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.
1817 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
1818 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).
1819 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.”
1820 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.
1821 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.
1822 sn See the note on King Agrippa in 25:13.
1826 sn See the note on King Agrippa in 25:13.
1827 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.
1831 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).”
1832 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.”
1836 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
1837 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
1841 sn See the note on King Agrippa in 25:13.
1842 sn See the note on Porcius Festus in 24:27.
1843 tn Or “set free.”
1844 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
1846 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
1847 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).
1848 sn See the note on the word centurion in 10:1.
1849 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.
1851 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
1852 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
1853 tn Grk “places.”
1854 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.
1855 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.”
1856 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
1857 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1856 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.”
1857 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
1858 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
1859 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
1861 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.”
1862 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.
1866 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).
1867 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
1868 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.”
1869 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.
1870 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
1871 sn See the note on the word centurion in 10:1.
1872 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
1873 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).
1876 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
1877 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
1878 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.”
1879 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.”
1880 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.
1881 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.”
1882 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
1883 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
1886 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
1887 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]).
1888 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.”
1889 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.
1891 tn Grk “is going to be with disaster.”
1892 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
1893 tn Grk “souls” (here, one’s physical life).
1896 sn See the note on the word centurion in 10:1.
1897 tn Or “persuaded.”
1898 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.
1899 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
1901 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
1902 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.”
1903 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.
1904 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.
1905 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
1906 tn Or “a harbor of Crete open to the southwest and northwest.”
1906 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
1907 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.”
1908 tn Or “departed.”
1909 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.”
1911 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
1912 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.
1913 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
1916 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”).
1917 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.”
1918 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.
1921 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.
1922 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).
1923 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.
1926 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
1927 tn The participle ἄραντες (arantes) has been taken temporally.
1928 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
1929 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
1930 tn That is, on the sandbars and shallows of the Syrtis.
1931 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.
1931 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
1932 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.
1936 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.
1941 tn Grk “no small storm” = a very great storm.
1942 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).
1943 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.
1946 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.
1947 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
1948 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
1949 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.”
1950 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.”
1951 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
1951 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
1952 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.
1956 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
1957 tn Or “worship.”
1958 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.”
1961 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
1962 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.
1963 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
1964 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.
1966 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.”
1971 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
1976 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.
1977 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
1978 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.
1981 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.
1982 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).
1983 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
1984 sn Here the depth was about 90 ft (27 m).
1986 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
1987 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.”
1988 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
1989 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.”
1990 tn Grk “and wished for day to come about.”
1991 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.
1996 sn See the note on the word centurion in 10:1.
1997 sn The pronoun you is plural in Greek.
2001 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.
2002 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.
2006 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
2007 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.
2008 tn Or “continued.”
2009 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.
2011 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.”
2012 tn Or “deliverance” (‘salvation’ in a nontheological sense).
2016 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2017 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
2018 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
2019 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.
2021 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.
2022 sn This is a parenthetical note by the author.
2026 tn Or “When they had eaten their fill.”
2027 tn Or “grain.”
2031 tn Or “observed,” “saw.”
2032 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
2033 sn A beach would refer to a smooth sandy beach suitable for landing.
2036 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.
2037 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
2038 tn Grk “bands”; possibly “ropes.”
2039 tn Or “rudders.”
2040 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
2041 tn Grk “sail”; probably a reference to the foresail.
2042 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.”
2041 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.
2042 tn Or “violence” (BDAG 175 s.v. βία a).
2046 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.
2047 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
2051 sn See the note on the word centurion in 10:1.
2052 tn Or “wanting to rescue Paul.”
2053 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
2056 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.
2057 tn Or “boards” according to BDAG 913 s.v. σανίς.
2058 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
2059 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.
2061 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.
2062 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.
2066 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…).”
2067 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
2068 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).”
2071 tn Or “sticks.”
2076 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…).”
2077 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
2078 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.
2079 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.
2081 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
2082 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2083 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.
2086 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.
2087 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
2088 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
2089 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
2090 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
2091 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.
2091 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.”
2092 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.
2096 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.
2097 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.
2098 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
2099 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
2101 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
2102 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
2106 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
2107 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.
2108 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.”
2109 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.
2111 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.”
2112 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
2113 tn Or “as its emblem.”
2116 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.
2117 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
2121 tc A few early
2122 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
2123 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.
2124 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.
2126 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.
2127 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
2128 sn That is, some fellow Christians.
2129 map For location see JP4-A1.
2131 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.
2132 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).
2133 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
2134 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.
2136 tn Or “to stay.”
2141 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.
2142 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2143 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
2144 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
2145 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
2146 tn Or “forefathers”; Grk “fathers.”
2147 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2148 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
2146 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.
2147 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.”
2148 sn They wanted to release me. See Acts 25:23-27.
2149 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
2151 tn That is, objected to my release.
2152 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
2153 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.’”
2154 tn Or “my own nation.”
2156 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).
2161 tn Grk “they said to him.”
2162 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.
2166 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.
2167 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.
2168 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
2171 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
2172 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
2173 tn Or “came to him in his rented quarters.”
2174 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
2175 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.
2176 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.
2177 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.”
2178 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.
2179 tn Or “persuade.”
2176 tn Or “persuaded.”
2177 tn Grk “by the things spoken.”
2178 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).
2181 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
2182 tn Or “forefathers”; Grk “fathers.”
2186 tn Grk “you will hear with hearing” (an idiom).
2187 tn Or “seeing”; Grk “you will look by looking” (an idiom).
2191 tn Or “insensitive.”
2192 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
2193 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
2194 sn A quotation from Isa 6:9-10.
2196 tn Grk “Therefore let it be known to you.”
2197 tn Or “of God.”
2198 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).
2199 tn Grk “they also.”
2201 tc Some later
2206 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
2207 tn Or “stayed.”
2208 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).”
2209 tn Or “and received.”
2211 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
2212 tn Or “openness.”
2213 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.