26:1 So Agrippa 7 said to Paul, “You have permission 8 to speak for yourself.” Then Paul held out his hand 9 and began his defense: 10
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 17 that you have been a judge over this nation for many years, I confidently make my defense. 18
1 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
2 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
3 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
4 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
5 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
6 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.
7 sn See the note on King Agrippa in 25:13.
8 tn Grk “It is permitted for you.”
9 tn Or “extended his hand” (a speaker’s gesture).
10 tn Or “and began to speak in his own defense.”
10 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
11 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
12 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
13 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
14 tn This is a generic use of ἄνθρωπος (anqrwpo").
15 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
13 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
14 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
16 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
17 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
18 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
19 tn Grk “saying.”
20 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.”
21 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.
22 sn This is a parenthetical note by the author.