Now on that day a great 2 persecution began 3 against the church in Jerusalem, 4 and all 5 except the apostles were forced to scatter throughout the regions 6 of Judea and Samaria. 8:2 Some 7 devout men buried Stephen and made loud lamentation 8 over him. 9 8:3 But Saul was trying to destroy 10 the church; entering one house after another, he dragged off 11 both men and women and put them in prison. 12
8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria 13 and began proclaiming 14 the Christ 15 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 16 as they heard and saw the miraculous signs 17 he was performing. 8:7 For unclean spirits, 18 crying with loud shrieks, were coming out of many who were possessed, 19 and many paralyzed and lame people were healed. 8:8 So there was 20 great joy 21 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 22 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 23 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 24 8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God 25 and the name of Jesus Christ, 26 they began to be baptized, 27 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 28 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 29
8:14 Now when the apostles in Jerusalem 30 heard that Samaria had accepted the word 31 of God, they sent 32 Peter and John to them. 8:15 These two 33 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 34 had not yet come upon 35 any of them, but they had only been baptized in the name of the Lord Jesus.) 36 8:17 Then Peter and John placed their hands on the Samaritans, 37 and they received the Holy Spirit. 38
8:18 Now Simon, when he saw that the Spirit 39 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 40 too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, 41 because you thought you could acquire 42 God’s gift with money! 8:21 You have no share or part 43 in this matter 44 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 45 that he may perhaps forgive you for the intent of your heart. 46 8:23 For I see that you are bitterly envious 47 and in bondage to sin.” 8:24 But Simon replied, 48 “You pray to the Lord for me so that nothing of what you have said may happen to 49 me.”
8:25 So after Peter and John 50 had solemnly testified 51 and spoken the word of the Lord, 52 they started back to Jerusalem, proclaiming 53 the good news to many Samaritan villages 54 as they went. 55
8:26 Then an angel of the Lord 56 said to Philip, 57 “Get up and go south 58 on the road that goes down from Jerusalem 59 to Gaza.” (This is a desert 60 road.) 61 8:27 So 62 he got up 63 and went. There 64 he met 65 an Ethiopian eunuch, 66 a court official of Candace, 67 queen of the Ethiopians, who was in charge of all her treasury. He 68 had come to Jerusalem to worship, 69 8:28 and was returning home, sitting 70 in his chariot, reading 71 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 72 to it 73 and heard the man 74 reading Isaiah the prophet. He 75 asked him, 76 “Do you understand what you’re reading?” 8:31 The man 77 replied, “How in the world can I, 78 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 79 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 80 not open his mouth.
8:33 In humiliation 81 justice was taken from him. 82
Who can describe his posterity? 83
For his life was taken away 84 from the earth.” 85
8:34 Then the eunuch said 86 to Philip, “Please tell me, 87 who is the prophet saying this about – himself or someone else?” 88 8:35 So Philip started speaking, 89 and beginning with this scripture 90 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 91 from being baptized?” 8:37 [[EMPTY]] 92 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 93 and Philip baptized 94 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 95 went on his way rejoicing. 96 8:40 Philip, however, found himself 97 at Azotus, 98 and as he passed through the area, 99 he proclaimed the good news 100 to all the towns 101 until he came to Caesarea. 102
9:1 Meanwhile Saul, still breathing out threats 103 to murder 104 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 105 in Damascus, so that if he found any who belonged to the Way, 106 either men or women, he could bring them as prisoners 107 to Jerusalem. 108 9:3 As he was going along, approaching 109 Damascus, suddenly a light from heaven flashed 110 around him. 9:4 He 111 fell to the ground and heard a voice saying to him, “Saul, Saul, 112 why are you persecuting me?” 113 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 114 and enter the city and you will be told 115 what you must do.” 9:7 (Now the men 116 who were traveling with him stood there speechless, 117 because they heard the voice but saw no one.) 118 9:8 So Saul got up from the ground, but although his eyes were open, 119 he could see nothing. 120 Leading him by the hand, his companions 121 brought him into Damascus. 9:9 For 122 three days he could not see, and he neither ate nor drank anything. 123
9:10 Now there was a disciple in Damascus named Ananias. The 124 Lord 125 said to him in a vision, “Ananias,” and he replied, “Here I am, 126 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 127 and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision 128 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 129 “Lord, I have heard from many people 130 about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison 131 all who call on your name!” 132 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 133 to carry my name before Gentiles and kings and the people of Israel. 134 9:16 For I will show him how much he must suffer for the sake of my name.” 135 9:17 So Ananias departed and entered the house, placed 136 his hands on Saul 137 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 138 has sent me so that you may see again and be filled with the Holy Spirit.” 139 9:18 Immediately 140 something like scales 141 fell from his eyes, and he could see again. He 142 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 143 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 144 saying, “This man is the Son of God.” 145 9:21 All 146 who heard him were amazed and were saying, “Is this not 147 the man who in Jerusalem was ravaging 148 those who call on this name, and who had come here to bring them as prisoners 149 to the chief priests?” 9:22 But Saul became more and more capable, 150 and was causing consternation 151 among the Jews who lived in Damascus by proving 152 that Jesus 153 is the Christ. 154
9:23 Now after some days had passed, the Jews plotted 155 together to kill him, 9:24 but Saul learned of their plot against him. 156 They were also watching 157 the city gates 158 day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening 159 in the wall by lowering him in a basket. 160
9:26 When he arrived in Jerusalem, 161 he attempted to associate 162 with the disciples, and they were all afraid of him, because they did not believe 163 that he was a disciple. 9:27 But Barnabas took 164 Saul, 165 brought 166 him to the apostles, and related to them how he had seen the Lord on the road, that 167 the Lord had spoken to him, and how in Damascus he had spoken out boldly 168 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 169 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 170 with the Greek-speaking Jews, 171 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 172 and sent him away to Tarsus.
9:31 Then 173 the church throughout Judea, Galilee, 174 and Samaria experienced 175 peace and thus was strengthened. 176 Living 177 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 178 increased in numbers.
9:32 Now 179 as Peter was traveling around from place to place, 180 he also came down to the saints who lived in Lydda. 181 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 182 he was paralyzed. 9:34 Peter 183 said to him, “Aeneas, Jesus the Christ 184 heals you. Get up and make your own bed!” 185 And immediately he got up. 9:35 All 186 those who lived in Lydda 187 and Sharon 188 saw him, and they 189 turned 190 to the Lord.
9:36 Now in Joppa 191 there was a disciple named Tabitha (which in translation means 192 Dorcas). 193 She was continually doing good deeds and acts of charity. 194 9:37 At that time 195 she became sick 196 and died. When they had washed 197 her body, 198 they placed it in an upstairs room. 9:38 Because Lydda 199 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” 200 9:39 So Peter got up and went with them, and 201 when he arrived 202 they brought him to the upper room. All 203 the widows stood beside him, crying and showing him 204 the tunics 205 and other clothing 206 Dorcas used to make 207 while she was with them. 9:40 But Peter sent them all outside, 208 knelt down, 209 and prayed. Turning 210 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 211 9:41 He gave 212 her his hand and helped her get up. Then he called 213 the saints and widows and presented her alive. 9:42 This became known throughout all 214 Joppa, and many believed in the Lord. 215 9:43 So 216 Peter 217 stayed many days in Joppa with a man named 218 Simon, a tanner. 219
10:1 Now there was a man in Caesarea 220 named Cornelius, a centurion 221 of what was known as the Italian Cohort. 222 10:2 He 223 was a devout, God-fearing man, 224 as was all his household; he did many acts of charity for the people 225 and prayed to God regularly. 10:3 About three o’clock one afternoon 226 he saw clearly in a vision an angel of God 227 who came in 228 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 229 replied, 230 “What is it, Lord?” The angel 231 said to him, “Your prayers and your acts of charity 232 have gone up as a memorial 233 before God. 10:5 Now 234 send men to Joppa 235 and summon a man named Simon, 236 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 237 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 238 called two of his personal servants 239 and a devout soldier from among those who served him, 240 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 241 the next day, while they were on their way and approaching 242 the city, Peter went up on the roof 243 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 244 10:11 He 245 saw heaven 246 opened 247 and an object something like a large sheet 248 descending, 249 being let down to earth 250 by its four corners. 10:12 In it 251 were all kinds of four-footed animals and reptiles 252 of the earth and wild birds. 253 10:13 Then 254 a voice said 255 to him, “Get up, Peter; slaughter 256 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 257 10:15 The voice 258 spoke to him again, a second time, “What God has made clean, you must not consider 259 ritually unclean!” 260 10:16 This happened three times, and immediately the object was taken up into heaven. 261
10:17 Now while Peter was puzzling over 262 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 263 and approached 264 the gate. 10:18 They 265 called out to ask if Simon, known as Peter, 266 was staying there as a guest. 10:19 While Peter was still thinking seriously about 267 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 268 go down, and accompany them without hesitation, 269 because I have sent them.” 10:21 So Peter went down 270 to the men and said, “Here I am, 271 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 272 a righteous 273 and God-fearing man, well spoken of by the whole Jewish nation, 274 was directed by a holy angel to summon you to his house and to hear a message 275 from you.” 10:23 So Peter 276 invited them in and entertained them as guests.
On the next day he got up and set out 277 with them, and some of the brothers from Joppa 278 accompanied him. 10:24 The following day 279 he entered Caesarea. 280 Now Cornelius was waiting anxiously 281 for them and had called together his relatives and close friends. 10:25 So when 282 Peter came in, Cornelius met 283 him, fell 284 at his feet, and worshiped 285 him. 10:26 But Peter helped him up, 286 saying, “Stand up. I too am a mere mortal.” 287 10:27 Peter 288 continued talking with him as he went in, and he found many people gathered together. 289 10:28 He said to them, “You know that 290 it is unlawful 291 for a Jew 292 to associate with or visit a Gentile, 293 yet God has shown me that I should call no person 294 defiled or ritually unclean. 295 10:29 Therefore when you sent for me, 296 I came without any objection. Now may I ask why 297 you sent for me?” 10:30 Cornelius 298 replied, 299 “Four days ago at this very hour, at three o’clock in the afternoon, 300 I was praying in my house, and suddenly 301 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 302 have been remembered before God. 303 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 304 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 305 So now we are all here in the presence of God 306 to listen 307 to everything the Lord has commanded you to say to us.” 308
10:34 Then Peter started speaking: 309 “I now truly understand that God does not show favoritism in dealing with people, 310 10:35 but in every nation 311 the person who fears him 312 and does what is right 313 is welcomed before him. 10:36 You know 314 the message 315 he sent to the people 316 of Israel, proclaiming the good news of peace 317 through 318 Jesus Christ 319 (he is Lord 320 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 321 10:38 with respect to Jesus from Nazareth, 322 that 323 God anointed him with the Holy Spirit and with power. He 324 went around doing good and healing all who were oppressed by the devil, 325 because God was with him. 326 10:39 We 327 are witnesses of all the things he did both in Judea 328 and in Jerusalem. 329 They 330 killed him by hanging him on a tree, 331 10:40 but 332 God raised him up on the third day and caused him to be seen, 333 10:41 not by all the people, but by us, the witnesses God had already chosen, 334 who ate and drank 335 with him after he rose from the dead. 10:42 He 336 commanded us to preach to the people and to warn 337 them 338 that he is the one 339 appointed 340 by God as judge 341 of the living and the dead. 10:43 About him all the prophets testify, 342 that everyone who believes in him receives forgiveness of sins 343 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 344 all those who heard the message. 345 10:45 The 346 circumcised believers 347 who had accompanied Peter were greatly astonished 348 that 349 the gift of the Holy Spirit 350 had been poured out 351 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 352 God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, 353 can he?” 354 10:48 So he gave orders to have them baptized 355 in the name of Jesus Christ. 356 Then they asked him to stay for several days.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 357 the word of God. 358 11:2 So when Peter went up to Jerusalem, 359 the circumcised believers 360 took issue with 361 him, 11:3 saying, “You went to 362 uncircumcised men and shared a meal with 363 them.” 11:4 But Peter began and explained it to them point by point, 364 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 365 an object something like a large sheet descending, 366 being let down from heaven 367 by its four corners, and it came to me. 11:6 As I stared 368 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 369 and wild birds. 370 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 371 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 372 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 373 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 374 three men sent to me from Caesarea 375 approached 376 the house where we were staying. 377 11:12 The Spirit told me to accompany them without hesitation. These six brothers 378 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 379 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 380 them just as he did 381 on us at the beginning. 382 11:16 And I remembered the word of the Lord, 383 as he used to say, 384 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 385 11:17 Therefore if God 386 gave them the same gift 387 as he also gave us after believing 388 in the Lord Jesus Christ, 389 who was I to hinder 390 God?” 11:18 When they heard this, 391 they ceased their objections 392 and praised 393 God, saying, “So then, God has granted the repentance 394 that leads to life even to the Gentiles.” 395
11:19 Now those who had been scattered because of the persecution that took place over Stephen 396 went as far as 397 Phoenicia, 398 Cyprus, 399 and Antioch, 400 speaking the message 401 to no one but Jews. 11:20 But there were some men from Cyprus 402 and Cyrene 403 among them who came 404 to Antioch 405 and began to speak to the Greeks 406 too, proclaiming the good news of the Lord Jesus. 11:21 The 407 hand of the Lord was with them, and a great number who believed 408 turned 409 to the Lord. 11:22 A report 410 about them came to the attention 411 of the church in Jerusalem, 412 and they sent Barnabas 413 to Antioch. 414 11:23 When 415 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 416 to the Lord with devoted hearts, 417 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 418 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 419 So 420 for a whole year Barnabas and Saul 421 met with the church and taught a significant number of people. 422 Now it was in Antioch 423 that the disciples were first called Christians. 424
11:27 At that time 425 some 426 prophets 427 came down 428 from Jerusalem 429 to Antioch. 430 11:28 One of them, named Agabus, got up 431 and predicted 432 by the Spirit that a severe 433 famine 434 was about to come over the whole inhabited world. 435 (This 436 took place during the reign of Claudius.) 437 11:29 So the disciples, each in accordance with his financial ability, 438 decided 439 to send relief 440 to the brothers living in Judea. 11:30 They did so, 441 sending their financial aid 442 to the elders by Barnabas and Saul.
12:1 About that time King Herod 443 laid hands on 444 some from the church to harm them. 445 12:2 He had James, the brother of John, executed with a sword. 446 12:3 When he saw that this pleased the Jews, 447 he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) 448 12:4 When he had seized him, he put him in prison, handing him over to four squads 449 of soldiers to guard him. Herod 450 planned 451 to bring him out for public trial 452 after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly 453 praying to God for him. 454 12:6 On that very night before Herod was going to bring him out for trial, 455 Peter was sleeping between two soldiers, bound with two chains, while 456 guards in front of the door were keeping watch 457 over the prison. 12:7 Suddenly 458 an angel of the Lord 459 appeared, and a light shone in the prison cell. He struck 460 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 461 wrists. 462 12:8 The angel said to him, “Fasten your belt 463 and put on your sandals.” Peter 464 did so. Then the angel 465 said to him, “Put on your cloak 466 and follow me.” 12:9 Peter 467 went out 468 and followed him; 469 he did not realize that what was happening through the angel was real, 470 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 471 they came to the iron 472 gate leading into the city. It 473 opened for them by itself, 474 and they went outside and walked down one narrow street, 475 when at once the angel left him. 12:11 When 476 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 477 me from the hand 478 of Herod 479 and from everything the Jewish people 480 were expecting to happen.”
12:12 When Peter 481 realized this, he went to the house of Mary, the mother of John Mark, 482 where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 483 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 484 them 485 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 486 But she kept insisting that it was Peter, 487 and they kept saying, 488 “It is his angel!” 489 12:16 Now Peter continued knocking, and when they opened the door 490 and saw him, they were greatly astonished. 491 12:17 He motioned to them 492 with his hand to be quiet and then related 493 how the Lord had brought 494 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 495
12:18 At daybreak 496 there was great consternation 497 among the soldiers over what had become of Peter. 12:19 When Herod 498 had searched 499 for him and did not find him, he questioned 500 the guards and commanded that they be led away to execution. 501 Then 502 Herod 503 went down from Judea to Caesarea 504 and stayed there.
12:20 Now Herod 505 was having an angry quarrel 506 with the people of Tyre 507 and Sidon. 508 So they joined together 509 and presented themselves before him. And after convincing 510 Blastus, the king’s personal assistant, 511 to help them, 512 they asked for peace, 513 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 514 put on his royal robes, 515 sat down on the judgment seat, 516 and made a speech 517 to them. 12:22 But the crowd 518 began to shout, 519 “The voice of a god, 520 and not of a man!” 12:23 Immediately an angel of the Lord 521 struck 522 Herod 523 down because he did not give the glory to God, and he was eaten by worms and died. 524 12:24 But the word of God 525 kept on increasing 526 and multiplying.
12:25 So Barnabas and Saul returned to 527 Jerusalem 528 when they had completed 529 their mission, 530 bringing along with them John Mark. 531
13:1 Now there were these prophets and teachers in the church at Antioch: 532 Barnabas, Simeon called Niger, 533 Lucius the Cyrenian, 534 Manaen (a close friend of Herod 535 the tetrarch 536 from childhood 537 ) and Saul. 13:2 While they were serving 538 the Lord and fasting, the Holy Spirit said, “Set apart 539 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 540 and 541 prayed and placed their hands 542 on them, they sent them off.
13:4 So Barnabas and Saul, 543 sent out by the Holy Spirit, went down to Seleucia, 544 and from there they sailed to Cyprus. 545 13:5 When 546 they arrived 547 in Salamis, 548 they began to proclaim 549 the word of God in the Jewish synagogues. 550 (Now they also had John 551 as their assistant.) 552 13:6 When they had crossed over 553 the whole island as far as Paphos, 554 they found a magician, a Jewish false prophet named Bar-Jesus, 555 13:7 who was with the proconsul 556 Sergius Paulus, an intelligent man. The proconsul 557 summoned 558 Barnabas and Saul and wanted to hear 559 the word of God. 13:8 But the magician Elymas 560 (for that is the way his name is translated) 561 opposed them, trying to turn the proconsul 562 away from the faith. 13:9 But Saul (also known as Paul), 563 filled with the Holy Spirit, 564 stared straight 565 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 566 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 567 13:11 Now 568 look, the hand of the Lord is against 569 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 570 and darkness came over 571 him, and he went around seeking people 572 to lead him by the hand. 13:12 Then when the proconsul 573 saw what had happened, he believed, 574 because he was greatly astounded 575 at the teaching about 576 the Lord.
13:13 Then Paul and his companions put out to sea 577 from Paphos 578 and came to Perga 579 in Pamphylia, 580 but John 581 left them and returned to Jerusalem. 582 13:14 Moving on from 583 Perga, 584 they arrived at Pisidian Antioch, 585 and on the Sabbath day they went into 586 the synagogue 587 and sat down. 13:15 After the reading from the law and the prophets, 588 the leaders of the synagogue 589 sent them a message, 590 saying, “Brothers, 591 if you have any message 592 of exhortation 593 for the people, speak it.” 594 13:16 So Paul stood up, 595 gestured 596 with his hand and said,
“Men of Israel, 597 and you Gentiles who fear God, 598 listen: 13:17 The God of this people Israel 599 chose our ancestors 600 and made the people great 601 during their stay as foreigners 602 in the country 603 of Egypt, and with uplifted arm 604 he led them out of it. 13:18 For 605 a period of about forty years he put up with 606 them in the wilderness. 607 13:19 After 608 he had destroyed 609 seven nations 610 in the land of Canaan, he gave his people their land as an inheritance. 611 13:20 All this took 612 about four hundred fifty years. After this 613 he gave them judges until the time of 614 Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled 615 forty years. 13:22 After removing him, God 616 raised up 617 David their king. He testified about him: 618 ‘I have found David 619 the son of Jesse to be a man after my heart, 620 who will accomplish everything I want him to do.’ 621 13:23 From the descendants 622 of this man 623 God brought to Israel a Savior, Jesus, just as he promised. 624 13:24 Before 625 Jesus 626 arrived, John 627 had proclaimed a baptism for repentance 628 to all the people of Israel. 13:25 But while John was completing his mission, 629 he said repeatedly, 630 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 631 13:26 Brothers, 632 descendants 633 of Abraham’s family, 634 and those Gentiles among you who fear God, 635 the message 636 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 637 him, 638 and they fulfilled the sayings 639 of the prophets that are read every Sabbath by condemning 640 him. 641 13:28 Though 642 they found 643 no basis 644 for a death sentence, 645 they asked Pilate to have him executed. 13:29 When they had accomplished 646 everything that was written 647 about him, they took him down 648 from the cross 649 and placed him 650 in a tomb. 13:30 But God raised 651 him from the dead, 13:31 and 652 for many days he appeared to those who had accompanied 653 him from Galilee to Jerusalem. These 654 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 655 13:33 that this promise 656 God has fulfilled to us, their children, by raising 657 Jesus, as also it is written in the second psalm, ‘You are my Son; 658 today I have fathered you.’ 659 13:34 But regarding the fact that he has raised Jesus 660 from the dead, never 661 again to be 662 in a state of decay, God 663 has spoken in this way: ‘I will give you 664 the holy and trustworthy promises 665 made to David.’ 666 13:35 Therefore he also says in another psalm, 667 ‘You will not permit your Holy One 668 to experience 669 decay.’ 670 13:36 For David, after he had served 671 God’s purpose in his own generation, died, 672 was buried with his ancestors, 673 and experienced 674 decay, 13:37 but the one 675 whom God raised up did not experience 676 decay. 13:38 Therefore let it be known to you, brothers, that through this one 677 forgiveness of sins is proclaimed to you, 13:39 and by this one 678 everyone who believes is justified 679 from everything from which the law of Moses could not justify 680 you. 681 13:40 Watch out, 682 then, that what is spoken about by 683 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 684
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 685
13:42 As Paul and Barnabas 686 were going out, 687 the people 688 were urging 689 them to speak about these things 690 on the next Sabbath. 13:43 When the meeting of the synagogue 691 had broken up, 692 many of the Jews and God-fearing proselytes 693 followed Paul and Barnabas, who were speaking with them and were persuading 694 them 695 to continue 696 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 697 13:45 But when the Jews saw the crowds, they were filled with jealousy, 698 and they began to contradict 699 what Paul was saying 700 by reviling him. 701 13:46 Both Paul and Barnabas replied courageously, 702 “It was necessary to speak the word of God 703 to you first. Since you reject it and do not consider yourselves worthy 704 of eternal life, we 705 are turning to the Gentiles. 706 13:47 For this 707 is what the Lord has commanded us: ‘I have appointed 708 you to be a light 709 for the Gentiles, to bring salvation 710 to the ends of the earth.’” 711 13:48 When the Gentiles heard this, they began to rejoice 712 and praise 713 the word of the Lord, and all who had been appointed for eternal life 714 believed. 13:49 So the word of the Lord was spreading 715 through the entire region. 13:50 But the Jews incited 716 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out 717 of their region. 13:51 So after they shook 718 the dust off their feet 719 in protest against them, they went to Iconium. 720 13:52 And the disciples were filled with joy 721 and with the Holy Spirit.
14:1 The same thing happened in Iconium 722 when Paul and Barnabas 723 went into the Jewish synagogue 724 and spoke in such a way that a large group 725 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 726 stirred up the Gentiles and poisoned their minds 727 against the brothers. 14:3 So they stayed there 728 for a considerable time, speaking out courageously for the Lord, who testified 729 to the message 730 of his grace, granting miraculous signs 731 and wonders to be performed through their hands. 14:4 But the population 732 of the city was divided; some 733 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 734 an attempt to mistreat 735 them and stone them, 736 14:6 Paul and Barnabas 737 learned about it 738 and fled to the Lycaonian cities of Lystra 739 and Derbe 740 and the surrounding region. 14:7 There 741 they continued to proclaim 742 the good news.
14:8 In 743 Lystra 744 sat a man who could not use his feet, 745 lame from birth, 746 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 747 stared 748 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 749 And the man 750 leaped up and began walking. 751 14:11 So when the crowds saw what Paul had done, they shouted 752 in the Lycaonian language, 753 “The gods have come down to us in human form!” 754 14:12 They began to call 755 Barnabas Zeus 756 and Paul Hermes, 757 because he was the chief speaker. 14:13 The priest of the temple 758 of Zeus, 759 located just outside the city, brought bulls 760 and garlands 761 to the city gates; he and the crowds wanted to offer sacrifices to them. 762 14:14 But when the apostles 763 Barnabas and Paul heard about 764 it, they tore 765 their clothes and rushed out 766 into the crowd, shouting, 767 14:15 “Men, why are you doing these things? We too are men, with human natures 768 just like you! We are proclaiming the good news to you, so that you should turn 769 from these worthless 770 things to the living God, who made the heaven, the earth, 771 the sea, and everything that is in them. 14:16 In 772 past 773 generations he allowed all the nations 774 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 775 by giving you rain from heaven 776 and fruitful seasons, satisfying you 777 with food and your hearts with joy.” 778 14:18 Even by saying 779 these things, they scarcely persuaded 780 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 781 and Iconium, 782 and after winning 783 the crowds over, they stoned 784 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 785 into the city. On 786 the next day he left with Barnabas for Derbe. 787
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 788 to Iconium, 789 and to Antioch. 790 14:22 They strengthened 791 the souls of the disciples and encouraged them to continue 792 in the faith, saying, “We must enter the kingdom 793 of God through many persecutions.” 794 14:23 When they had appointed elders 795 for them in the various churches, 796 with prayer and fasting 797 they entrusted them to the protection 798 of the Lord in whom they had believed. 14:24 Then they passed through 799 Pisidia and came into Pamphylia, 800 14:25 and when they had spoken the word 801 in Perga, 802 they went down to Attalia. 803 14:26 From there they sailed back to Antioch, 804 where they had been commended 805 to the grace of God for the work they had now completed. 806 14:27 When they arrived and gathered the church together, they reported 807 all the things God 808 had done with them, and that he had opened a door 809 of faith for the Gentiles. 14:28 So they spent 810 considerable 811 time with the disciples.
15:1 Now some men came down from Judea 812 and began to teach the brothers, “Unless you are circumcised 813 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 814 with them, the church 815 appointed Paul and Barnabas and some others from among them to go up to meet with 816 the apostles and elders in Jerusalem 817 about this point of disagreement. 818 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 819 and Samaria, they were relating at length 820 the conversion of the Gentiles and bringing great joy 821 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 822 by the church and the apostles and the elders, and they reported 823 all the things God had done with them. 824 15:5 But some from the religious party of the Pharisees 825 who had believed stood up and said, “It is necessary 826 to circumcise the Gentiles 827 and to order them to observe 828 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 829 about this matter. 15:7 After there had been much debate, 830 Peter stood up and said to them, “Brothers, you know that some time ago 831 God chose 832 me to preach to the Gentiles so they would hear the message 833 of the gospel 834 and believe. 835 15:8 And God, who knows the heart, 836 has testified 837 to them by giving them the Holy Spirit just as he did to us, 838 15:9 and he made no distinction 839 between them and us, cleansing 840 their hearts by faith. 15:10 So now why are you putting God to the test 841 by placing on the neck of the disciples a yoke 842 that neither our ancestors 843 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 844 the grace of the Lord Jesus, in the same way as they are.” 845
15:12 The whole group kept quiet 846 and listened to Barnabas and Paul while they explained all the miraculous signs 847 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 848 James replied, 849 “Brothers, listen to me. 15:14 Simeon 850 has explained 851 how God first concerned himself 852 to select 853 from among the Gentiles 854 a people for his name. 15:15 The 855 words of the prophets agree 856 with this, as it is written,
15:16 ‘After this 857 I 858 will return,
and I will rebuild the fallen tent 859 of David;
I will rebuild its ruins and restore 860 it,
15:17 so that the rest of humanity 861 may seek the Lord,
namely, 862 all the Gentiles 863 I have called to be my own,’ 864 says the Lord, 865 who makes these things 15:18 known 866 from long ago. 867
15:19 “Therefore I conclude 868 that we should not cause extra difficulty 869 for those among the Gentiles 870 who are turning to God, 15:20 but that we should write them a letter 871 telling them to abstain 872 from things defiled 873 by idols and from sexual immorality and from what has been strangled 874 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 875 because he is read aloud 876 in the synagogues 877 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 878 to send men chosen from among them, Judas called Barsabbas and Silas, 879 leaders among the brothers, to Antioch 880 with Paul and Barnabas. 15:23 They sent this letter with them: 881
From the apostles 882 and elders, your brothers, 883 to the Gentile brothers and sisters 884 in Antioch, 885 Syria, 886 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 887 you, upsetting 888 your minds 889 by what they said, 890 15:25 we have unanimously 891 decided 892 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 893 have risked their lives 894 for the name of our Lord Jesus Christ. 895 15:27 Therefore we are sending 896 Judas and Silas 897 who will tell you these things themselves in person. 898 15:28 For it seemed best to the Holy Spirit and to us 899 not to place any greater burden on you than these necessary rules: 900 15:29 that you abstain from meat that has been sacrificed to idols 901 and from blood and from what has been strangled 902 and from sexual immorality. 903 If you keep yourselves from doing these things, 904 you will do well. Farewell. 905
15:30 So when they were dismissed, 906 they went down to Antioch, 907 and after gathering the entire group 908 together, they delivered the letter. 15:31 When they read it aloud, 909 the people 910 rejoiced at its encouragement. 911 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 912 15:33 After 913 they had spent some time there, 914 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 915 15:35 But Paul and Barnabas remained in Antioch, 916 teaching and proclaiming (along with many others) 917 the word of the Lord. 918
15:36 After some days Paul said to Barnabas, “Let’s return 919 and visit the brothers in every town where we proclaimed the word of the Lord 920 to see how they are doing.” 921 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 922 that they should not take along this one who had left them in Pamphylia 923 and had not accompanied them in the work. 15:39 They had 924 a sharp disagreement, 925 so that they parted company. Barnabas took along 926 Mark and sailed away to Cyprus, 927 15:40 but Paul chose Silas and set out, commended 928 to the grace of the Lord by the brothers and sisters. 929 15:41 He passed through Syria and Cilicia, strengthening 930 the churches.
16:1 He also came to Derbe 931 and to Lystra. 932 A disciple 933 named Timothy was there, the son of a Jewish woman who was a believer, 934 but whose father was a Greek. 935 16:2 The brothers in Lystra 936 and Iconium 937 spoke well 938 of him. 939 16:3 Paul wanted Timothy 940 to accompany him, and he took 941 him and circumcised 942 him because of the Jews who were in those places, 943 for they all knew that his father was Greek. 944 16:4 As they went through the towns, 945 they passed on 946 the decrees that had been decided on by the apostles and elders in Jerusalem 947 for the Gentile believers 948 to obey. 949 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 950
16:6 They went through the region of Phrygia 951 and Galatia, 952 having been prevented 953 by the Holy Spirit from speaking the message 954 in the province of Asia. 955 16:7 When they came to 956 Mysia, 957 they attempted to go into Bithynia, 958 but the Spirit of Jesus did not allow 959 them to do this, 960 16:8 so they passed through 961 Mysia 962 and went down to Troas. 963 16:9 A 964 vision appeared to Paul during the night: A Macedonian man was standing there 965 urging him, 966 “Come over 967 to Macedonia 968 and help us!” 16:10 After Paul 969 saw the vision, we attempted 970 immediately to go over to Macedonia, 971 concluding that God had called 972 us to proclaim the good news to them.
16:11 We put out to sea 973 from Troas 974 and sailed a straight course 975 to Samothrace, 976 the next day to Neapolis, 977 16:12 and from there to Philippi, 978 which is a leading city of that district 979 of Macedonia, 980 a Roman colony. 981 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 982 and began to speak 983 to the women 984 who had assembled there. 985 16:14 A 986 woman named Lydia, a dealer in purple cloth 987 from the city of Thyatira, 988 a God-fearing woman, listened to us. 989 The Lord opened her heart to respond 990 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 991 “If 992 you consider me to be a believer in the Lord, 993 come and stay in my house.” And she persuaded 994 us.
16:16 Now 995 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. 996 She 997 brought her owners 998 a great profit by fortune-telling. 999 16:17 She followed behind Paul and us and kept crying out, 1000 “These men are servants 1001 of the Most High God, who are proclaiming to you the way 1002 of salvation.” 1003 16:18 She continued to do this for many days. But Paul became greatly annoyed, 1004 and turned 1005 and said to the spirit, “I command you in the name of Jesus Christ 1006 to come out of her!” And it came out of her at once. 1007 16:19 But when her owners 1008 saw their hope of profit 1009 was gone, they seized 1010 Paul and Silas and dragged 1011 them into the marketplace before the authorities. 16:20 When 1012 they had brought them 1013 before the magistrates, they said, “These men are throwing our city into confusion. 1014 They are 1015 Jews 16:21 and are advocating 1016 customs that are not lawful for us to accept 1017 or practice, 1018 since we are 1019 Romans.”
16:22 The crowd joined the attack 1020 against them, and the magistrates tore the clothes 1021 off Paul and Silas 1022 and ordered them to be beaten with rods. 1023 16:23 After they had beaten them severely, 1024 they threw them into prison and commanded 1025 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 1026 and fastened their feet in the stocks. 1027
16:25 About midnight Paul and Silas were praying 1028 and singing hymns to God, 1029 and the rest of 1030 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 1031 of all the prisoners came loose. 16:27 When the jailer woke up 1032 and saw the doors of the prison standing open, 1033 he drew his sword and was about to kill himself, 1034 because he assumed 1035 the prisoners had escaped. 16:28 But Paul called out loudly, 1036 “Do not harm yourself, 1037 for we are all here!” 16:29 Calling for lights, the jailer 1038 rushed in and fell down 1039 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 1040 and asked, “Sirs, what must 1041 I do to be saved?” 16:31 They replied, 1042 “Believe 1043 in the Lord Jesus 1044 and you will be saved, you and your household.” 16:32 Then 1045 they spoke the word of the Lord 1046 to him, along with all those who were in his house. 16:33 At 1047 that hour of the night he took them 1048 and washed their wounds; 1049 then 1050 he and all his family 1051 were baptized right away. 1052 16:34 The jailer 1053 brought them into his house and set food 1054 before them, and he rejoiced greatly 1055 that he had come to believe 1056 in God, together with his entire household. 1057 16:35 At daybreak 1058 the magistrates 1059 sent their police officers, 1060 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 1061 “The magistrates have sent orders 1062 to release you. So come out now and go in peace.” 1063 16:37 But Paul said to the police officers, 1064 “They had us beaten in public 1065 without a proper trial 1066 – even though we are Roman citizens 1067 – and they threw us 1068 in prison. And now they want to send us away 1069 secretly? Absolutely not! They 1070 themselves must come and escort us out!” 1071 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 1072 were Roman citizens 1073 16:39 and came 1074 and apologized to them. After 1075 they brought them out, they asked them repeatedly 1076 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 1077 departed.
17:1 After they traveled through 1078 Amphipolis 1079 and Apollonia, 1080 they came to Thessalonica, 1081 where there was a Jewish synagogue. 1082 17:2 Paul went to the Jews in the synagogue, 1083 as he customarily did, and on three Sabbath days he addressed 1084 them from the scriptures, 17:3 explaining and demonstrating 1085 that the Christ 1086 had to suffer and to rise from the dead, 1087 saying, 1088 “This Jesus I am proclaiming to you is the Christ.” 1089 17:4 Some of them were persuaded 1090 and joined Paul and Silas, along with a large group 1091 of God-fearing Greeks 1092 and quite a few 1093 prominent women. 17:5 But the Jews became jealous, 1094 and gathering together some worthless men from the rabble in the marketplace, 1095 they formed a mob 1096 and set the city in an uproar. 1097 They attacked Jason’s house, 1098 trying to find Paul and Silas 1099 to bring them out to the assembly. 1100 17:6 When they did not find them, they dragged 1101 Jason and some of the brothers before the city officials, 1102 screaming, “These people who have stirred up trouble 1103 throughout the world 1104 have come here too, 17:7 and 1105 Jason has welcomed them as guests! They 1106 are all acting against Caesar’s 1107 decrees, saying there is another king named 1108 Jesus!” 1109 17:8 They caused confusion among 1110 the crowd and the city officials 1111 who heard these things. 17:9 After 1112 the city officials 1113 had received bail 1114 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 1115 at once, during the night. When they arrived, 1116 they went to the Jewish synagogue. 1117 17:11 These Jews 1118 were more open-minded 1119 than those in Thessalonica, 1120 for they eagerly 1121 received 1122 the message, examining 1123 the scriptures carefully every day 1124 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 1125 prominent 1126 Greek women and men. 17:13 But when the Jews from Thessalonica 1127 heard that Paul had also proclaimed the word of God 1128 in Berea, 1129 they came there too, inciting 1130 and disturbing 1131 the crowds. 17:14 Then the brothers sent Paul away to the coast 1132 at once, but Silas and Timothy remained in Berea. 1133 17:15 Those who accompanied Paul escorted him as far as Athens, 1134 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 1135
17:16 While Paul was waiting for them in Athens, 1136 his spirit was greatly upset 1137 because he saw 1138 the city was full of idols. 17:17 So he was addressing 1139 the Jews and the God-fearing Gentiles 1140 in the synagogue, 1141 and in the marketplace every day 1142 those who happened to be there. 17:18 Also some of the Epicurean 1143 and Stoic 1144 philosophers were conversing 1145 with him, and some were asking, 1146 “What does this foolish babbler 1147 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 1148 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 1149 17:19 So they took Paul and 1150 brought him to the Areopagus, 1151 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 1152 to our ears, so we want to know what they 1153 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 1154 in nothing else than telling 1155 or listening to something new.) 1156
17:22 So Paul stood 1157 before the Areopagus and said, “Men of Athens, I see that you are very religious 1158 in all respects. 1159 17:23 For as I went around and observed closely your objects of worship, 1160 I even found an altar with this inscription: 1161 ‘To an unknown god.’ Therefore what you worship without knowing it, 1162 this I proclaim to you. 17:24 The God who made the world and everything in it, 1163 who is 1164 Lord of heaven and earth, does not live in temples made by human hands, 1165 17:25 nor is he served by human hands, as if he needed anything, 1166 because he himself gives life and breath and everything to everyone. 1167 17:26 From one man 1168 he made every nation of the human race 1169 to inhabit the entire earth, 1170 determining their set times 1171 and the fixed limits of the places where they would live, 1172 17:27 so that they would search for God and perhaps grope around 1173 for him and find him, 1174 though he is 1175 not far from each one of us. 17:28 For in him we live and move about 1176 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 1177 17:29 So since we are God’s offspring, we should not think the deity 1178 is like gold or silver or stone, an image 1179 made by human 1180 skill 1181 and imagination. 1182 17:30 Therefore, although God has overlooked 1183 such times of ignorance, 1184 he now commands all people 1185 everywhere to repent, 1186 17:31 because he has set 1187 a day on which he is going to judge the world 1188 in righteousness, by a man whom he designated, 1189 having provided proof to everyone by raising 1190 him from the dead.”
17:32 Now when they heard about 1191 the resurrection from the dead, some began to scoff, 1192 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 1193 17:34 But some people 1194 joined him 1195 and believed. Among them 1196 were Dionysius, who was a member of the Areopagus, 1197 a woman 1198 named Damaris, and others with them.
18:1 After this 1199 Paul 1200 departed from 1201 Athens 1202 and went to Corinth. 1203 18:2 There he 1204 found 1205 a Jew named Aquila, 1206 a native of Pontus, 1207 who had recently come from Italy with his wife Priscilla, because Claudius 1208 had ordered all the Jews to depart from 1209 Rome. 1210 Paul approached 1211 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 1212 (for they were tentmakers 1213 by trade). 1214 18:4 He addressed 1215 both Jews and Greeks in the synagogue 1216 every Sabbath, attempting to persuade 1217 them.
18:5 Now when Silas and Timothy arrived 1218 from Macedonia, 1219 Paul became wholly absorbed with proclaiming 1220 the word, testifying 1221 to the Jews that Jesus was the Christ. 1222 18:6 When they opposed him 1223 and reviled him, 1224 he protested by shaking out his clothes 1225 and said to them, “Your blood 1226 be on your own heads! I am guiltless! 1227 From now on I will go to the Gentiles!” 18:7 Then Paul 1228 left 1229 the synagogue 1230 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 1231 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 1232 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 1233 believed and were baptized. 18:9 The Lord said to Paul by a vision 1234 in the night, 1235 “Do not be afraid, 1236 but speak and do not be silent, 18:10 because I am with you, and no one will assault 1237 you to harm 1238 you, because I have many people in this city.” 18:11 So he stayed there 1239 a year and six months, teaching the word of God among them. 1240
18:12 Now while Gallio 1241 was proconsul 1242 of Achaia, 1243 the Jews attacked Paul together 1244 and brought him before the judgment seat, 1245 18:13 saying, “This man is persuading 1246 people to worship God in a way contrary to 1247 the law!” 18:14 But just as Paul was about to speak, 1248 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 1249 I would have been justified in accepting the complaint 1250 of you Jews, 1251 18:15 but since it concerns points of disagreement 1252 about words and names and your own law, settle 1253 it yourselves. I will not be 1254 a judge of these things!” 18:16 Then he had them forced away 1255 from the judgment seat. 1256 18:17 So they all seized Sosthenes, the president of the synagogue, 1257 and began to beat 1258 him in front of the judgment seat. 1259 Yet none of these things were of any concern 1260 to Gallio.
18:18 Paul, after staying 1261 many more days in Corinth, 1262 said farewell to 1263 the brothers and sailed away to Syria accompanied by 1264 Priscilla and Aquila. 1265 He 1266 had his hair cut off 1267 at Cenchrea 1268 because he had made a vow. 1269 18:19 When they reached Ephesus, 1270 Paul 1271 left Priscilla and Aquila 1272 behind there, but he himself went 1273 into the synagogue 1274 and addressed 1275 the Jews. 18:20 When they asked him to stay longer, he would not consent, 1276 18:21 but said farewell to 1277 them and added, 1278 “I will come back 1279 to you again if God wills.” 1280 Then 1281 he set sail from Ephesus, 18:22 and when he arrived 1282 at Caesarea, 1283 he went up and greeted 1284 the church at Jerusalem 1285 and then went down to Antioch. 1286 18:23 After he spent 1287 some time there, Paul left and went through the region of Galatia 1288 and Phrygia, 1289 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 1290 He was an eloquent speaker, 1291 well-versed 1292 in the scriptures. 18:25 He had been instructed in 1293 the way of the Lord, and with great enthusiasm 1294 he spoke and taught accurately the facts 1295 about Jesus, although he knew 1296 only the baptism of John. 18:26 He began to speak out fearlessly 1297 in the synagogue, 1298 but when Priscilla and Aquila 1299 heard him, they took him aside 1300 and explained the way of God to him more accurately. 18:27 When Apollos 1301 wanted to cross over to Achaia, 1302 the brothers encouraged 1303 him 1304 and wrote to the disciples to welcome him. When he arrived, he 1305 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 1306 in public debate, 1307 demonstrating from the scriptures that the Christ 1308 was Jesus. 1309
19:1 While 1310 Apollos was in Corinth, 1311 Paul went through the inland 1312 regions 1313 and came to Ephesus. 1314 He 1315 found some disciples there 1316 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 1317 They replied, 1318 “No, we have not even 1319 heard that there is a Holy Spirit.” 19:3 So Paul 1320 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 1321 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, 1322 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 1323 his hands on them, the Holy Spirit came 1324 upon them, and they began to speak 1325 in tongues and to prophesy. 1326 19:7 (Now there were about twelve men in all.) 1327
19:8 So Paul 1328 entered 1329 the synagogue 1330 and spoke out fearlessly 1331 for three months, addressing 1332 and convincing 1333 them about the kingdom of God. 1334 19:9 But when 1335 some were stubborn 1336 and refused to believe, reviling 1337 the Way 1338 before the congregation, he left 1339 them and took the disciples with him, 1340 addressing 1341 them every day 1342 in the lecture hall 1343 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 1344 both Jews and Greeks, heard the word of the Lord. 1345
19:11 God was performing extraordinary 1346 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 1347 were brought 1348 to the sick, their diseases left them and the evil spirits went out of them. 1349 19:13 But some itinerant 1350 Jewish exorcists tried to invoke the name 1351 of the Lord Jesus over those who were possessed by 1352 evil spirits, saying, “I sternly warn 1353 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 1354 Sceva, a Jewish high priest, were doing this.) 1355 19:15 But the evil spirit replied to them, 1356 “I know about Jesus 1357 and I am acquainted with 1358 Paul, but who are you?” 1359 19:16 Then the man who was possessed by 1360 the evil spirit jumped on 1361 them and beat them all into submission. 1362 He prevailed 1363 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 1364 both Jews and Greeks; fear came over 1365 them all, and the name of the Lord Jesus was praised. 1366 19:18 Many of those who had believed came forward, 1367 confessing and making their deeds known. 1368 19:19 Large numbers 1369 of those who had practiced magic 1370 collected their books 1371 and burned them up in the presence of everyone. 1372 When 1373 the value of the books was added up, it was found to total fifty thousand silver coins. 1374 19:20 In this way the word of the Lord 1375 continued to grow in power 1376 and to prevail. 1377
19:21 Now after all these things had taken place, 1378 Paul resolved 1379 to go to Jerusalem, 1380 passing through Macedonia 1381 and Achaia. 1382 He said, 1383 “After I have been there, I must also see Rome.” 1384 19:22 So after sending 1385 two of his assistants, 1386 Timothy and Erastus, to Macedonia, 1387 he himself stayed on for a while in the province of Asia. 1388
19:23 At 1389 that time 1390 a great disturbance 1391 took place concerning the Way. 1392 19:24 For a man named Demetrius, a silversmith who made silver shrines 1393 of Artemis, 1394 brought a great deal 1395 of business 1396 to the craftsmen. 19:25 He gathered 1397 these 1398 together, along with the workmen in similar trades, 1399 and said, “Men, you know that our prosperity 1400 comes from this business. 19:26 And you see and hear that this Paul has persuaded 1401 and turned away 1402 a large crowd, 1403 not only in Ephesus 1404 but in practically all of the province of Asia, 1405 by saying 1406 that gods made by hands are not gods at all. 1407 19:27 There is danger not only that this business of ours will come into disrepute, 1408 but also that the temple of the great goddess Artemis 1409 will be regarded as nothing, 1410 and she whom all the province of Asia 1411 and the world worship will suffer the loss of her greatness.” 1412
19:28 When 1413 they heard 1414 this they became enraged 1415 and began to shout, 1416 “Great is Artemis 1417 of the Ephesians!” 19:29 The 1418 city was filled with the uproar, 1419 and the crowd 1420 rushed to the theater 1421 together, 1422 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, 1423 the disciples would not let him. 19:31 Even some of the provincial authorities 1424 who were his friends sent 1425 a message 1426 to him, urging him not to venture 1427 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. 1428 19:33 Some of the crowd concluded 1429 it was about 1430 Alexander because the Jews had pushed him to the front. 1431 Alexander, gesturing 1432 with his hand, was wanting to make a defense 1433 before the public assembly. 1434 19:34 But when they recognized 1435 that he was a Jew, they all shouted in unison, 1436 “Great is Artemis 1437 of the Ephesians!” for about two hours. 1438 19:35 After the city secretary 1439 quieted the crowd, he said, “Men of Ephesus, what person 1440 is there who does not know that the city of the Ephesians is the keeper 1441 of the temple of the great Artemis 1442 and of her image that fell from heaven? 1443 19:36 So because these facts 1444 are indisputable, 1445 you must keep quiet 1446 and not do anything reckless. 1447 19:37 For you have brought these men here who are neither temple robbers 1448 nor blasphemers of our goddess. 1449 19:38 If then Demetrius and the craftsmen who are with him have a complaint 1450 against someone, the courts are open 1451 and there are proconsuls; let them bring charges against one another there. 1452 19:39 But if you want anything in addition, 1453 it will have to be settled 1454 in a legal assembly. 1455 19:40 For 1456 we are in danger of being charged with rioting 1457 today, since there is no cause we can give to explain 1458 this disorderly gathering.” 1459 19:41 After 1460 he had said 1461 this, 1462 he dismissed the assembly. 1463
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 1464 them and saying farewell, 1465 he left to go to Macedonia. 1466 20:2 After he had gone through those regions 1467 and spoken many words of encouragement 1468 to the believers there, 1469 he came to Greece, 1470 20:3 where he stayed 1471 for three months. Because the Jews had made 1472 a plot 1473 against him as he was intending 1474 to sail 1475 for Syria, he decided 1476 to return through Macedonia. 1477 20:4 Paul 1478 was accompanied by Sopater son of Pyrrhus from Berea, 1479 Aristarchus and Secundus from Thessalonica, 1480 Gaius 1481 from Derbe, 1482 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 1483 20:5 These had gone on ahead 1484 and were waiting for us in Troas. 1485 20:6 We 1486 sailed away from Philippi 1487 after the days of Unleavened Bread, 1488 and within five days 1489 we came to the others 1490 in Troas, 1491 where we stayed for seven days. 20:7 On the first day 1492 of the week, when we met 1493 to break bread, Paul began to speak 1494 to the people, and because he intended 1495 to leave the next day, he extended 1496 his message until midnight. 20:8 (Now there were many lamps 1497 in the upstairs room where we were meeting.) 1498 20:9 A young man named Eutychus, who was sitting in the window, 1499 was sinking 1500 into a deep sleep while Paul continued to speak 1501 for a long time. Fast asleep, 1502 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 1503 threw himself 1504 on the young man, 1505 put his arms around him, 1506 and said, “Do not be distressed, for he is still alive!” 1507 20:11 Then Paul 1508 went back upstairs, 1509 and after he had broken bread and eaten, he talked with them 1510 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 1511 comforted.
20:13 We went on ahead 1512 to the ship and put out to sea 1513 for Assos, 1514 intending 1515 to take Paul aboard there, for he had arranged it this way. 1516 He 1517 himself was intending 1518 to go there by land. 1519 20:14 When he met us in Assos, 1520 we took him aboard 1521 and went to Mitylene. 1522 20:15 We set sail 1523 from there, and on the following day we arrived off Chios. 1524 The next day we approached 1525 Samos, 1526 and the day after that we arrived at Miletus. 1527 20:16 For Paul had decided to sail past Ephesus 1528 so as not to spend time 1529 in the province of Asia, 1530 for he was hurrying 1531 to arrive in Jerusalem, 1532 if possible, 1533 by the day of Pentecost. 20:17 From Miletus 1534 he sent a message 1535 to Ephesus, telling the elders of the church to come to him. 1536
20:18 When they arrived, he said to them, “You yourselves know how I lived 1537 the whole time I was with you, from the first day I set foot 1538 in the province of Asia, 1539 20:19 serving the Lord with all humility 1540 and with tears, and with the trials that happened to me because of the plots 1541 of the Jews. 20:20 You know that I did not hold back from proclaiming 1542 to you anything that would be helpful, 1543 and from teaching you publicly 1544 and from house to house, 20:21 testifying 1545 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 1546 20:22 And now, 1547 compelled 1548 by the Spirit, I am going to Jerusalem 1549 without knowing what will happen to me there, 1550 20:23 except 1551 that the Holy Spirit warns 1552 me in town after town 1553 that 1554 imprisonment 1555 and persecutions 1556 are waiting for me. 20:24 But I do not consider my life 1557 worth anything 1558 to myself, so that 1559 I may finish my task 1560 and the ministry that I received from the Lord Jesus, to testify to the good news 1561 of God’s grace.
20:25 “And now 1562 I know that none 1563 of you among whom I went around proclaiming the kingdom 1564 will see me 1565 again. 20:26 Therefore I declare 1566 to you today that I am innocent 1567 of the blood of you all. 1568 20:27 For I did not hold back from 1569 announcing 1570 to you the whole purpose 1571 of God. 20:28 Watch out for 1572 yourselves and for all the flock of which 1573 the Holy Spirit has made you overseers, 1574 to shepherd the church of God 1575 that he obtained 1576 with the blood of his own Son. 1577 20:29 I know that after I am gone 1578 fierce wolves 1579 will come in among you, not sparing the flock. 20:30 Even from among your own group 1580 men 1581 will arise, teaching perversions of the truth 1582 to draw the disciples away after them. 20:31 Therefore be alert, 1583 remembering that night and day for three years I did not stop warning 1584 each one of you with tears. 20:32 And now I entrust 1585 you to God and to the message 1586 of his grace. This message 1587 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 1588 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 1589 provided for my needs and the needs of those who were with me. 20:35 By all these things, 1590 I have shown you that by working in this way we must help 1591 the weak, 1592 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 1593
20:36 When 1594 he had said these things, he knelt down 1595 with them all and prayed. 20:37 They all began to weep loudly, 1596 and hugged 1597 Paul and kissed him, 1598 20:38 especially saddened 1599 by what 1600 he had said, that they were not going to see him 1601 again. Then they accompanied 1602 him to the ship.
21:1 After 1603 we 1604 tore ourselves away 1605 from them, we put out to sea, 1606 and sailing a straight course, 1607 we came to Cos, 1608 on the next day to Rhodes, 1609 and from there to Patara. 1610 21:2 We found 1611 a ship crossing over to Phoenicia, 1612 went aboard, 1613 and put out to sea. 1614 21:3 After we sighted Cyprus 1615 and left it behind on our port side, 1616 we sailed on to Syria and put in 1617 at Tyre, 1618 because the ship was to unload its cargo there. 21:4 After we located 1619 the disciples, we stayed there 1620 seven days. They repeatedly told 1621 Paul through the Spirit 1622 not to set foot 1623 in Jerusalem. 1624 21:5 When 1625 our time was over, 1626 we left and went on our way. All of them, with their wives and children, accompanied 1627 us outside of the city. After 1628 kneeling down on the beach and praying, 1629 21:6 we said farewell 1630 to one another. 1631 Then 1632 we went aboard the ship, and they returned to their own homes. 1633 21:7 We continued the voyage from Tyre 1634 and arrived at Ptolemais, 1635 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 1636 and came to Caesarea, 1637 and entered 1638 the house of Philip the evangelist, who was one of the seven, 1639 and stayed with him. 21:9 (He had four unmarried 1640 daughters who prophesied.) 1641
21:10 While we remained there for a number of days, 1642 a prophet named Agabus 1643 came down from Judea. 21:11 He came 1644 to us, took 1645 Paul’s belt, 1646 tied 1647 his own hands and feet with it, 1648 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 1649 to the Gentiles.’” 21:12 When we heard this, both we and the local people 1650 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 1651 my heart? For I am ready not only to be tied up, 1652 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 1653 we said no more except, 1654 “The Lord’s will be done.” 1655
21:15 After these days we got ready 1656 and started up 1657 to Jerusalem. 21:16 Some of the disciples from Caesarea 1658 came along with us too, and brought us to the house 1659 of Mnason of Cyprus, a disciple from the earliest times, 1660 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 1661 21:18 The next day Paul went in with us to see James, and all the elders were there. 1662 21:19 When Paul 1663 had greeted them, he began to explain 1664 in detail 1665 what God 1666 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 1667 God. Then they said to him, “You see, brother, how many thousands of Jews 1668 there are who have believed, and they are all ardent observers 1669 of the law. 1670 21:21 They have been informed about you – that you teach all the Jews now living 1671 among the Gentiles to abandon 1672 Moses, telling them not to circumcise their children 1673 or live 1674 according to our customs. 21:22 What then should we do? They will no doubt 1675 hear that you have come. 21:23 So do what 1676 we tell you: We have four men 1677 who have taken 1678 a vow; 1679 21:24 take them and purify 1680 yourself along with them and pay their expenses, 1681 so that they may have their heads shaved. 1682 Then 1683 everyone will know there is nothing in what they have been told 1684 about you, but that you yourself live in conformity with 1685 the law. 1686 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 1687 that they should avoid 1688 meat that has been sacrificed to idols 1689 and blood and what has been strangled 1690 and sexual immorality.” 21:26 Then Paul took the men the next day, 1691 and after he had purified himself 1692 along with them, he went to the temple and gave notice 1693 of the completion of the days of purification, 1694 when 1695 the sacrifice would be offered for each 1696 of them. 21:27 When the seven days were almost over, 1697 the Jews from the province of Asia 1698 who had seen him in the temple area 1699 stirred up the whole crowd 1700 and seized 1701 him, 21:28 shouting, “Men of Israel, 1702 help! This is the man who teaches everyone everywhere against our people, our law, 1703 and this sanctuary! 1704 Furthermore 1705 he has brought Greeks into the inner courts of the temple 1706 and made this holy place ritually unclean!” 1707 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 1708 they assumed Paul had brought him into the inner temple courts.) 1709 21:30 The whole city was stirred up, 1710 and the people rushed together. 1711 They seized 1712 Paul and dragged him out of the temple courts, 1713 and immediately the doors were shut. 21:31 While they were trying 1714 to kill him, a report 1715 was sent up 1716 to the commanding officer 1717 of the cohort 1718 that all Jerusalem was in confusion. 1719 21:32 He 1720 immediately took 1721 soldiers and centurions 1722 and ran down to the crowd. 1723 When they saw 1724 the commanding officer 1725 and the soldiers, they stopped beating 1726 Paul. 21:33 Then the commanding officer 1727 came up and arrested 1728 him and ordered him to be tied up with two chains; 1729 he 1730 then asked who he was and what 1731 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 1732 and when the commanding officer 1733 was unable 1734 to find out the truth 1735 because of the disturbance, 1736 he ordered Paul 1737 to be brought into the barracks. 1738 21:35 When he came to the steps, Paul 1739 had to be carried 1740 by the soldiers because of the violence 1741 of the mob, 21:36 for a crowd of people 1742 followed them, 1743 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 1744 he said 1745 to the commanding officer, 1746 “May I say 1747 something to you?” The officer 1748 replied, 1749 “Do you know Greek? 1750 21:38 Then you’re not that Egyptian who started a rebellion 1751 and led the four thousand men of the ‘Assassins’ 1752 into the wilderness 1753 some time ago?” 1754 21:39 Paul answered, 1755 “I am a Jew 1756 from Tarsus in Cilicia, a citizen of an important city. 1757 Please 1758 allow me to speak to the people.” 21:40 When the commanding officer 1759 had given him permission, 1760 Paul stood 1761 on the steps and gestured 1762 to the people with his hand. When they had become silent, 1763 he addressed 1764 them in Aramaic, 1765
22:1 “Brothers and fathers, listen to my defense 1766 that I now 1767 make to you.” 22:2 (When they heard 1768 that he was addressing 1769 them in Aramaic, 1770 they became even 1771 quieter.) 1772 Then 1773 Paul said, 22:3 “I am a Jew, 1774 born in Tarsus in Cilicia, but brought up 1775 in this city, educated with strictness 1776 under 1777 Gamaliel 1778 according to the law of our ancestors, 1779 and was 1780 zealous 1781 for God just as all of you are today. 22:4 I 1782 persecuted this Way 1783 even to the point of death, 1784 tying up 1785 both men and women and putting 1786 them in prison, 22:5 as both the high priest and the whole council of elders 1787 can testify about me. From them 1788 I also received 1789 letters to the brothers in Damascus, and I was on my way 1790 to make arrests there and bring 1791 the prisoners 1792 to Jerusalem 1793 to be punished. 22:6 As 1794 I was en route and near Damascus, 1795 about noon a very bright 1796 light from heaven 1797 suddenly flashed 1798 around me. 22:7 Then I 1799 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 1800 the voice of the one who was speaking to me. 22:10 So I asked, 1801 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 1802 and go to Damascus; there you will be told about everything 1803 that you have been designated 1804 to do.’ 22:11 Since I could not see because of 1805 the brilliance 1806 of that light, I came to Damascus led by the hand of 1807 those who were with me. 22:12 A man named Ananias, 1808 a devout man according to the law, 1809 well spoken of by all the Jews who live there, 1810 22:13 came 1811 to me and stood beside me 1812 and said to me, ‘Brother Saul, regain your sight!’ 1813 And at that very moment 1814 I looked up and saw him. 1815 22:14 Then he said, ‘The God of our ancestors 1816 has already chosen 1817 you to know his will, to see 1818 the Righteous One, 1819 and to hear a command 1820 from his mouth, 22:15 because you will be his witness 1821 to all people 1822 of what you have seen and heard. 22:16 And now what are you waiting for? 1823 Get up, 1824 be baptized, and have your sins washed away, 1825 calling on his name.’ 1826 22:17 When 1827 I returned to Jerusalem and was praying in the temple, I fell into a trance 1828 22:18 and saw the Lord 1829 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 1830 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 1831 who believed in you. 22:20 And when the blood of your witness 1832 Stephen was shed, 1833 I myself was standing nearby, approving, 1834 and guarding the cloaks 1835 of those who were killing him.’ 1836 22:21 Then 1837 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 1838 was listening to him until he said this. 1839 Then 1840 they raised their voices and shouted, 1841 “Away with this man 1842 from the earth! For he should not be allowed to live!” 1843 22:23 While they were screaming 1844 and throwing off their cloaks 1845 and tossing dust 1846 in the air, 22:24 the commanding officer 1847 ordered Paul 1848 to be brought back into the barracks. 1849 He told them 1850 to interrogate Paul 1851 by beating him with a lash 1852 so that he could find out the reason the crowd 1853 was shouting at Paul 1854 in this way. 22:25 When they had stretched him out for the lash, 1855 Paul said to the centurion 1856 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 1857 without a proper trial?” 1858 22:26 When the centurion 1859 heard this, 1860 he went to the commanding officer 1861 and reported it, 1862 saying, “What are you about to do? 1863 For this man is a Roman citizen.” 1864 22:27 So the commanding officer 1865 came and asked 1866 Paul, 1867 “Tell me, are you a Roman citizen?” 1868 He replied, 1869 “Yes.” 22:28 The commanding officer 1870 answered, “I acquired this citizenship with a large sum of money.” 1871 “But I was even 1872 born a citizen,” 1873 Paul replied. 1874 22:29 Then those who were about to interrogate him stayed away 1875 from him, and the commanding officer 1876 was frightened when he realized that Paul 1877 was 1878 a Roman citizen 1879 and that he had had him tied up. 1880
22:30 The next day, because the commanding officer 1881 wanted to know the true reason 1882 Paul 1883 was being accused by the Jews, he released him and ordered the chief priests and the whole council 1884 to assemble. He then brought 1885 Paul down and had him stand before them.
23:1 Paul looked directly 1886 at the council 1887 and said, “Brothers, I have lived my life with a clear conscience 1888 before God to this day.” 23:2 At that 1889 the high priest Ananias ordered those standing near 1890 Paul 1891 to strike 1892 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 1893 Do 1894 you sit there judging me according to the law, 1895 and in violation of the law 1896 you order me to be struck?” 23:4 Those standing near him 1897 said, “Do you dare insult 1898 God’s high priest?” 23:5 Paul replied, 1899 “I did not realize, 1900 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 1901
23:6 Then when Paul noticed 1902 that part of them were Sadducees 1903 and the others Pharisees, 1904 he shouted out in the council, 1905 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 1906 of the dead!” 23:7 When he said this, 1907 an argument 1908 began 1909 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.) 1910 23:9 There was a great commotion, 1911 and some experts in the law 1912 from the party of the Pharisees stood up 1913 and protested strongly, 1914 “We find nothing wrong 1915 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 1916 so great the commanding officer 1917 feared that they would tear Paul to pieces, 1918 he ordered the detachment 1919 to go down, take him away from them by force, 1920 and bring him into the barracks. 1921
23:11 The following night the Lord 1922 stood near 1923 Paul 1924 and said, “Have courage, 1925 for just as you have testified about me in Jerusalem, 1926 so you must also testify in Rome.” 1927
23:12 When morning came, 1928 the Jews formed 1929 a conspiracy 1930 and bound themselves with an oath 1931 not to eat or drink anything 1932 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 1933 23:14 They 1934 went 1935 to the chief priests 1936 and the elders and said, “We have bound ourselves with a solemn oath 1937 not to partake 1938 of anything until we have killed Paul. 23:15 So now you and the council 1939 request the commanding officer 1940 to bring him down to you, as if you were going to determine 1941 his case 1942 by conducting a more thorough inquiry. 1943 We are ready to kill him 1944 before he comes near this place.” 1945
23:16 But when the son of Paul’s sister heard about the ambush, 1946 he came and entered 1947 the barracks 1948 and told Paul. 23:17 Paul called 1949 one of the centurions 1950 and said, “Take this young man to the commanding officer, 1951 for he has something to report to him.” 23:18 So the centurion 1952 took him and brought him to the commanding officer 1953 and said, “The prisoner Paul called 1954 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 1955 took him by the hand, withdrew privately, and asked, “What is it that you want 1956 to report to me?” 23:20 He replied, 1957 “The Jews have agreed to ask you to bring Paul down to the council 1958 tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 1959 because more than forty of them 1960 are lying in ambush 1961 for him. They 1962 have bound themselves with an oath 1963 not to eat or drink anything 1964 until they have killed him, and now they are ready, waiting for you to agree to their request.” 1965 23:22 Then the commanding officer 1966 sent the young man away, directing him, 1967 “Tell no one that you have reported 1968 these things to me.” 23:23 Then 1969 he summoned 1970 two of the centurions 1971 and said, “Make ready two hundred soldiers to go to Caesarea 1972 along with seventy horsemen 1973 and two hundred spearmen 1974 by 1975 nine o’clock tonight, 1976 23:24 and provide mounts for Paul to ride 1977 so that he may be brought safely to Felix 1978 the governor.” 1979 23:25 He wrote 1980 a letter that went like this: 1981
23:26 Claudius Lysias to His Excellency Governor 1982 Felix, 1983 greetings. 23:27 This man was seized 1984 by the Jews and they were about to kill him, 1985 when I came up 1986 with the detachment 1987 and rescued him, because I had learned that he was 1988 a Roman citizen. 1989 23:28 Since I wanted to know 1990 what charge they were accusing him of, 1991 I brought him down to their council. 1992 23:29 I found he 1993 was accused with reference to controversial questions 1994 about their law, but no charge against him deserved death or imprisonment. 1995 23:30 When I was informed 1996 there would be a plot 1997 against this man, I sent him to you at once, also ordering his accusers to state their charges 1998 against him before you.
23:31 So the soldiers, in accordance with their orders, 1999 took 2000 Paul and brought him to Antipatris 2001 during the night. 23:32 The next day they let 2002 the horsemen 2003 go on with him, and they returned to the barracks. 2004 23:33 When the horsemen 2005 came to Caesarea 2006 and delivered the letter to the governor, they also presented 2007 Paul to him. 23:34 When the governor 2008 had read 2009 the letter, 2010 he asked 2011 what province he was from. 2012 When he learned 2013 that he was from Cilicia, 2014 23:35 he said, “I will give you a hearing 2015 when your accusers arrive too.” Then 2016 he ordered that Paul 2017 be kept under guard in Herod’s palace. 2018
24:1 After five days the high priest Ananias 2019 came down with some elders and an attorney 2020 named 2021 Tertullus, and they 2022 brought formal charges 2023 against Paul to the governor. 24:2 When Paul 2024 had been summoned, Tertullus began to accuse him, 2025 saying, “We have experienced a lengthy time 2026 of peace through your rule, 2027 and reforms 2028 are being made in this nation 2029 through your foresight. 2030 24:3 Most excellent Felix, 2031 we acknowledge this everywhere and in every way 2032 with all gratitude. 2033 24:4 But so that I may not delay 2034 you any further, I beg 2035 you to hear us briefly 2036 with your customary graciousness. 2037 24:5 For we have found 2038 this man to be a troublemaker, 2039 one who stirs up riots 2040 among all the Jews throughout the world, and a ringleader 2041 of the sect of the Nazarenes. 2042 24:6 He 2043 even tried to desecrate 2044 the temple, so we arrested 2045 him. 24:7 [[EMPTY]] 2046 24:8 When you examine 2047 him yourself, you will be able to learn from him 2048 about all these things we are accusing him of doing.” 2049 24:9 The Jews also joined in the verbal attack, 2050 claiming 2051 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 2052 that you have been a judge over this nation for many years, I confidently make my defense. 2053 24:11 As you can verify 2054 for yourself, not more than twelve days ago 2055 I went up to Jerusalem 2056 to worship. 24:12 They did not find me arguing 2057 with anyone or stirring up a crowd 2058 in the temple courts 2059 or in the synagogues 2060 or throughout the city, 2061 24:13 nor can they prove 2062 to you the things 2063 they are accusing me of doing. 2064 24:14 But I confess this to you, that I worship 2065 the God of our ancestors 2066 according to the Way (which they call a sect), believing everything that is according to the law 2067 and that is written in the prophets. 24:15 I have 2068 a hope in God (a hope 2069 that 2070 these men 2071 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 2072 24:16 This is the reason 2073 I do my best to always 2074 have a clear 2075 conscience toward God and toward people. 2076 24:17 After several years 2077 I came to bring to my people gifts for the poor 2078 and to present offerings, 2079 24:18 which I was doing when they found me in the temple, ritually purified, 2080 without a crowd or a disturbance. 2081 24:19 But there are some Jews from the province of Asia 2082 who should be here before you and bring charges, 2083 if they have anything against me. 24:20 Or these men here 2084 should tell what crime 2085 they found me guilty of 2086 when I stood before the council, 2087 24:21 other than 2088 this one thing 2089 I shouted out while I stood before 2090 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 2091
24:22 Then Felix, 2092 who understood the facts 2093 concerning the Way 2094 more accurately, 2095 adjourned their hearing, 2096 saying, “When Lysias the commanding officer comes down, I will decide your case.” 2097 24:23 He ordered the centurion 2098 to guard Paul, 2099 but to let him have some freedom, 2100 and not to prevent any of his friends 2101 from meeting his needs. 2102
24:24 Some days later, when Felix 2103 arrived with his wife Drusilla, 2104 who was Jewish, he sent for Paul and heard him speak 2105 about faith in Christ Jesus. 2106 24:25 While Paul 2107 was discussing 2108 righteousness, self-control, 2109 and the coming judgment, Felix 2110 became 2111 frightened and said, “Go away for now, and when I have an opportunity, 2112 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 2113 and for this reason he sent for Paul 2114 as often as possible 2115 and talked 2116 with him. 24:27 After two years 2117 had passed, Porcius Festus 2118 succeeded Felix, 2119 and because he wanted to do the Jews a favor, Felix left Paul in prison. 2120
25:1 Now 2121 three days after Festus 2122 arrived in the province, he went up to Jerusalem 2123 from Caesarea. 2124 25:2 So the chief priests and the most prominent men 2125 of the Jews brought formal charges 2126 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 2127 they urged Festus 2128 to summon him to Jerusalem, planning an ambush 2129 to kill him along the way. 25:4 Then Festus 2130 replied that Paul was being kept at Caesarea, 2131 and he himself intended to go there 2132 shortly. 25:5 “So,” he said, “let your leaders 2133 go down there 2134 with me, and if this man has done anything wrong, 2135 they may bring charges 2136 against him.”
25:6 After Festus 2137 had stayed 2138 not more than eight or ten days among them, he went down to Caesarea, 2139 and the next day he sat 2140 on the judgment seat 2141 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 2142 bringing many serious 2143 charges that they were not able to prove. 2144 25:8 Paul said in his defense, 2145 “I have committed no offense 2146 against the Jewish law 2147 or against the temple or against Caesar.” 2148 25:9 But Festus, 2149 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 2150 before me there on these charges?” 2151 25:10 Paul replied, 2152 “I am standing before Caesar’s 2153 judgment seat, 2154 where I should be tried. 2155 I have done nothing wrong 2156 to the Jews, as you also know very well. 2157 25:11 If then I am in the wrong 2158 and have done anything that deserves death, I am not trying to escape dying, 2159 but if not one of their charges against me is true, 2160 no one can hand me over to them. 2161 I appeal to Caesar!” 2162 25:12 Then, after conferring with his council, 2163 Festus 2164 replied, “You have appealed to Caesar; 2165 to Caesar 2166 you will go!” 2167
25:13 After several days had passed, King Agrippa 2168 and Bernice arrived at Caesarea 2169 to pay their respects 2170 to Festus. 2171 25:14 While 2172 they were staying there many days, Festus 2173 explained Paul’s case to the king to get his opinion, 2174 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 2175 the chief priests and the elders of the Jews informed 2176 me about him, 2177 asking for a sentence of condemnation 2178 against him. 25:16 I answered them 2179 that it was not the custom of the Romans to hand over anyone 2180 before the accused had met his accusers face to face 2181 and had been given 2182 an opportunity to make a defense against the accusation. 2183 25:17 So after they came back here with me, 2184 I did not postpone the case, 2185 but the next day I sat 2186 on the judgment seat 2187 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 2188 him with any of the evil deeds I had suspected. 2189 25:19 Rather they had several points of disagreement 2190 with him about their own religion 2191 and about a man named Jesus 2192 who was dead, whom Paul claimed 2193 to be alive. 25:20 Because I was at a loss 2194 how I could investigate these matters, 2195 I asked if he were willing to go to Jerusalem and be tried 2196 there on these charges. 2197 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 2198 I ordered him to be kept under guard until I could send him to Caesar.” 2199 25:22 Agrippa 2200 said to Festus, 2201 “I would also like to hear the man myself.” “Tomorrow,” he replied, 2202 “you will hear him.”
25:23 So the next day Agrippa 2203 and Bernice came with great pomp 2204 and entered the audience hall, 2205 along with the senior military officers 2206 and the prominent men of the city. When Festus 2207 gave the order, 2208 Paul was brought in. 25:24 Then Festus 2209 said, “King Agrippa, 2210 and all you who are present here with us, you see this man about whom the entire Jewish populace 2211 petitioned 2212 me both in Jerusalem 2213 and here, 2214 shouting loudly 2215 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 2216 and when he appealed 2217 to His Majesty the Emperor, 2218 I decided to send him. 2219 25:26 But I have nothing definite 2220 to write to my lord 2221 about him. 2222 Therefore I have brought him before you all, and especially before you, King Agrippa, 2223 so that after this preliminary hearing 2224 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 2225 the charges against him.”
26:1 So Agrippa 2226 said to Paul, “You have permission 2227 to speak for yourself.” Then Paul held out his hand 2228 and began his defense: 2229
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 2230 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 2231 familiar with all the customs and controversial issues 2232 of the Jews. Therefore I ask 2233 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 2234 from my youth, spending my life from the beginning among my own people 2235 and in Jerusalem. 2236 26:5 They know, 2237 because they have known 2238 me from time past, 2239 if they are willing to testify, that according to the strictest party 2240 of our religion, I lived as a Pharisee. 2241 26:6 And now I stand here on trial 2242 because of my hope in the promise made by God to our ancestors, 2243 26:7 a promise 2244 that our twelve tribes hope to attain as they earnestly serve God 2245 night and day. Concerning this hope the Jews are accusing me, 2246 Your Majesty! 2247 26:8 Why do you people 2248 think 2249 it is unbelievable 2250 that 2251 God raises the dead? 26:9 Of course, 2252 I myself was convinced 2253 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 2254 from the chief priests, but I also cast my vote 2255 against them when they were sentenced to death. 2256 26:11 I punished 2257 them often in all the synagogues 2258 and tried to force 2259 them to blaspheme. Because I was so furiously enraged 2260 at them, I went to persecute 2261 them even in foreign cities.
26:12 “While doing this very thing, 2262 as I was going 2263 to Damascus with authority and complete power 2264 from the chief priests, 26:13 about noon along the road, Your Majesty, 2265 I saw a light from heaven, 2266 brighter than the sun, shining everywhere around 2267 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, 2268 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 2269 by kicking against the goads.’ 2270 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 2271 ‘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 2272 as a servant and witness 2273 to the things 2274 you have seen 2275 and to the things in which I will appear to you. 26:17 I will rescue 2276 you from your own people 2277 and from the Gentiles, to whom 2278 I am sending you 26:18 to open their eyes so that they turn 2279 from darkness to light and from the power 2280 of Satan to God, so that they may receive forgiveness of sins and a share 2281 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 2282 I was not disobedient 2283 to the heavenly 2284 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 2285 and to the Gentiles, that they should repent and turn to God, 2286 performing deeds consistent with 2287 repentance. 26:21 For this reason the Jews seized me in the temple courts 2288 and were trying to kill me. 26:22 I have experienced 2289 help from God to this day, and so I stand testifying to both small and great, saying nothing except 2290 what the prophets and Moses said 2291 was going to happen: 26:23 that 2292 the Christ 2293 was to suffer and be the first to rise from the dead, to proclaim light both to our people 2294 and to the Gentiles.” 2295
26:24 As Paul 2296 was saying these things in his defense, Festus 2297 exclaimed loudly, “You have lost your mind, 2298 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 2299 “I have not lost my mind, most excellent Festus, 2300 but am speaking 2301 true and rational 2302 words. 26:26 For the king knows about these things, and I am speaking freely 2303 to him, 2304 because I cannot believe 2305 that any of these things has escaped his notice, 2306 for this was not done in a corner. 2307 26:27 Do you believe the prophets, 2308 King Agrippa? 2309 I know that you believe.” 26:28 Agrippa 2310 said to Paul, “In such a short time are you persuading me to become a Christian?” 2311 26:29 Paul replied, “I pray to God that whether in a short or a long time 2312 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 2313
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, 2314 “This man is not doing anything deserving 2315 death or imprisonment.” 26:32 Agrippa 2316 said to Festus, 2317 “This man could have been released 2318 if he had not appealed to Caesar.” 2319
27:1 When it was decided we 2320 would sail to Italy, 2321 they handed over Paul and some other prisoners to a centurion 2322 of the Augustan Cohort 2323 named Julius. 27:2 We went on board 2324 a ship from Adramyttium 2325 that was about to sail to various ports 2326 along the coast of the province of Asia 2327 and put out to sea, 2328 accompanied by Aristarchus, a Macedonian 2329 from Thessalonica. 2330 27:3 The next day we put in 2331 at Sidon, 2332 and Julius, treating Paul kindly, 2333 allowed him to go to his friends so they could provide him with what he needed. 2334 27:4 From there we put out to sea 2335 and sailed under the lee 2336 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 2337 off Cilicia and Pamphylia, 2338 we put in 2339 at Myra 2340 in Lycia. 2341 27:6 There the centurion 2342 found 2343 a ship from Alexandria 2344 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 2345 for many days and arrived with difficulty off Cnidus. 2346 Because the wind prevented us from going any farther, 2347 we sailed under the lee 2348 of Crete off Salmone. 2349 27:8 With difficulty we sailed along the coast 2350 of Crete 2351 and came to a place called Fair Havens that was near the town of Lasea. 2352
27:9 Since considerable time had passed and the voyage was now dangerous 2353 because the fast 2354 was already over, 2355 Paul advised them, 2356 27:10 “Men, I can see the voyage is going to end 2357 in disaster 2358 and great loss not only of the cargo and the ship, but also of our lives.” 2359 27:11 But the centurion 2360 was more convinced 2361 by the captain 2362 and the ship’s owner than by what Paul said. 2363 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 2364 to put out to sea 2365 from there. They hoped that 2366 somehow they could reach 2367 Phoenix, 2368 a harbor of Crete facing 2369 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 2370 they could carry out 2371 their purpose, so they weighed anchor 2372 and sailed close along the coast 2373 of Crete. 27:14 Not long after this, a hurricane-force 2374 wind called the northeaster 2375 blew down from the island. 2376 27:15 When the ship was caught in it 2377 and could not head into 2378 the wind, we gave way to it and were driven 2379 along. 27:16 As we ran under the lee of 2380 a small island called Cauda, 2381 we were able with difficulty to get the ship’s boat 2382 under control. 27:17 After the crew 2383 had hoisted it aboard, 2384 they used supports 2385 to undergird the ship. Fearing they would run aground 2386 on the Syrtis, 2387 they lowered the sea anchor, 2388 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 2389 they began throwing the cargo overboard, 2390 27:19 and on the third day they threw the ship’s gear 2391 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 2392 storm continued to batter us, 2393 we finally abandoned all hope of being saved. 2394
27:21 Since many of them had no desire to eat, 2395 Paul 2396 stood up 2397 among them and said, “Men, you should have listened to me 2398 and not put out to sea 2399 from Crete, thus avoiding 2400 this damage and loss. 27:22 And now I advise 2401 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 2402 27:23 For last night an angel of the God to whom I belong 2403 and whom I serve 2404 came to me 2405 27:24 and said, 2406 ‘Do not be afraid, Paul! You must stand before 2407 Caesar, 2408 and God has graciously granted you the safety 2409 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 2410 that it will be just as I have been told. 27:26 But we must 2411 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 2412 across the Adriatic Sea, 2413 about midnight the sailors suspected they were approaching some land. 2414 27:28 They took soundings 2415 and found the water was twenty fathoms 2416 deep; when they had sailed a little farther 2417 they took soundings again and found it was fifteen fathoms 2418 deep. 27:29 Because they were afraid 2419 that we would run aground on the rocky coast, 2420 they threw out 2421 four anchors from the stern and wished 2422 for day to appear. 2423 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 2424 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 2425 and the soldiers, “Unless these men stay with the ship, you 2426 cannot be saved.” 27:32 Then the soldiers cut the ropes 2427 of the ship’s boat and let it drift away. 2428
27:33 As day was about to dawn, 2429 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 2430 and have gone 2431 without food; you have eaten nothing. 2432 27:34 Therefore I urge you to take some food, for this is important 2433 for your survival. 2434 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 2435 took bread 2436 and gave thanks to God in front of them all, 2437 broke 2438 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 2439 persons on the ship.) 2440 27:38 When they had eaten enough to be satisfied, 2441 they lightened the ship by throwing the wheat 2442 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 2443 a bay 2444 with a beach, 2445 where they decided to run the ship aground if they could. 27:40 So they slipped 2446 the anchors 2447 and left them in the sea, at the same time loosening the linkage 2448 that bound the steering oars 2449 together. Then they hoisted 2450 the foresail 2451 to the wind and steered toward 2452 the beach. 27:41 But they encountered a patch of crosscurrents 2453 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 2454 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 2455 so that none of them would escape by swimming away. 2456 27:43 But the centurion, 2457 wanting to save Paul’s life, 2458 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 2459 27:44 and the rest were to follow, 2460 some on planks 2461 and some on pieces of the ship. 2462 And in this way 2463 all were brought safely to land.
28:1 After we had safely reached shore, 2464 we learned that the island was called Malta. 2465 28:2 The local inhabitants 2466 showed us extraordinary 2467 kindness, for they built a fire and welcomed us all because it had started to rain 2468 and was cold. 28:3 When Paul had gathered a bundle of brushwood 2469 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 2470 saw the creature hanging from Paul’s 2471 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 2472 has not allowed him to live!” 2473 28:5 However, 2474 Paul 2475 shook 2476 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 2477 or suddenly drop dead. So after they had waited 2478 a long time and had seen 2479 nothing unusual happen 2480 to him, they changed their minds 2481 and said he was a god. 2482
28:7 Now in the region around that place 2483 were fields belonging to the chief official 2484 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 2485 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 2486 and after praying, placed 2487 his hands on him and healed 2488 him. 28:9 After this had happened, many of the people on the island who were sick 2489 also came and were healed. 2490 28:10 They also bestowed many honors, 2491 and when we were preparing to sail, 2492 they gave 2493 us all the supplies we needed. 2494
28:11 After three months we put out to sea 2495 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 2496 as its figurehead. 2497 28:12 We put in 2498 at Syracuse 2499 and stayed there three days. 28:13 From there we cast off 2500 and arrived at Rhegium, 2501 and after one day a south wind sprang up 2502 and on the second day we came to Puteoli. 2503 28:14 There 2504 we found 2505 some brothers 2506 and were invited to stay with them seven days. And in this way we came to Rome. 2507 28:15 The brothers from there, 2508 when they heard about us, came as far as the Forum of Appius 2509 and Three Taverns 2510 to meet us. When he saw them, 2511 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 2512 by himself, with the soldier who was guarding him.
28:17 After three days 2513 Paul 2514 called the local Jewish leaders 2515 together. When they had assembled, he said to them, “Brothers, 2516 although I had done 2517 nothing against our people or the customs of our ancestors, 2518 from Jerusalem 2519 I was handed over as a prisoner to the Romans. 2520 28:18 When 2521 they had heard my case, 2522 they wanted to release me, 2523 because there was no basis for a death sentence 2524 against me. 28:19 But when the Jews objected, 2525 I was forced to appeal to Caesar 2526 – not that I had some charge to bring 2527 against my own people. 2528 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.” 2529 28:21 They replied, 2530 “We have received no letters from Judea about you, nor have any of the brothers come from there 2531 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 2532 that people 2533 everywhere speak against 2534 it.”
28:23 They set 2535 a day to meet with him, 2536 and they came to him where he was staying 2537 in even greater numbers. 2538 From morning until evening he explained things 2539 to them, 2540 testifying 2541 about the kingdom of God 2542 and trying to convince 2543 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 2544 by what he said, 2545 but others refused 2546 to believe. 28:25 So they began to leave, 2547 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 2548 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 2549 but will never understand,
and you will keep on looking, 2550 but will never perceive.
28:27 For the heart of this people has become dull, 2551
and their ears are hard of hearing, 2552
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, 2553 and I would heal them.”’ 2554
28:28 “Therefore be advised 2555 that this salvation from God 2556 has been sent to the Gentiles; 2557 they 2558 will listen!”
28:29 [[EMPTY]] 255928:30 Paul 2560 lived 2561 there two whole years in his own rented quarters 2562 and welcomed 2563 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 2564 with complete boldness 2565 and without restriction. 2566
1 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
2 tn Or “severe.”
3 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
4 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
5 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
6 tn Or “countryside.”
7 tn “Some” is not in the Greek text, but is implied.
8 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
9 tn Or “mourned greatly for him.”
13 tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
14 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
15 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
19 tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.
20 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
21 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
25 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
26 tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
31 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
32 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
37 tn Grk “and there came about,” but this is somewhat awkward in English.
38 sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
43 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
49 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
50 tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”
55 sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
56 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
57 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
61 tn Or “he kept close company with.”
62 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
67 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
68 tn Or “message.”
69 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
73 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
79 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
80 tn Or “fallen on.”
81 sn This is a parenthetical note by the author.
85 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
86 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
91 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
97 tn Or “ability”; Grk “authority.”
103 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
104 tn Or “obtain.”
109 tn The translation “share or part” is given by L&N 63.13.
110 tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
115 tn Or “and implore the Lord.”
116 tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
121 tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
127 tn Grk “Simon answered and said.”
128 tn Grk “may come upon.”
133 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
134 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
135 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 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
136 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
137 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
138 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
139 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
140 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
141 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
142 map For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
143 tn Or “wilderness.”
144 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”
145 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
146 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
147 tn Grk “And there.” 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.
148 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
149 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
150 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
151 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
152 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
151 tn Grk “and was sitting.” 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.
152 tn Grk “and was reading.” 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.
157 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
158 tn The words “to it” are not in the Greek text but are implied.
159 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
160 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
161 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
163 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
164 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
169 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
170 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
175 tc ‡ Most later
176 tn Or “justice was denied him”; Grk “his justice was taken away.”
177 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
178 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
179 sn A quotation from Isa 53:7-8.
181 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
182 tn Grk “I beg you,” “I ask you.”
183 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
187 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
188 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
193 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
199 tc A few later
205 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
206 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
211 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
212 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
217 tn Or “appeared.”
218 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
219 tn The words “the area” are not in the Greek text but are implied.
220 tn Or “he preached the gospel.”
221 tn Or “cities.”
222 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.
223 tn Or “Saul, making dire threats.”
224 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
229 sn See the note on synagogue in 6:9.
230 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).
231 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
232 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
235 tn Grk “As he was going along, it happened that when he was approaching.” The 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.
236 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
241 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
242 tn The double vocative suggests emotion.
243 sn Persecuting me. To persecute the church is to persecute Jesus.
247 tn Or “But arise.”
248 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
253 tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
254 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
255 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
259 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
260 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
261 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
265 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
266 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
271 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.
272 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
273 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
277 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
283 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
289 sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.
290 tn The word “people” is not in the Greek text, but is implied.
295 tn Grk “to bind.”
296 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
301 tn Or “tool.”
302 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
307 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
313 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
314 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
315 tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
316 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
319 tn Grk “And immediately.” 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.
320 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
321 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.
325 tn Grk “It happened that for several 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.
331 sn See the note on synagogue in 6:9.
332 tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
337 tn Grk “And all.” 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.
338 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
339 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.
340 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
343 tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.
344 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
345 tn Or “by showing for certain.”
346 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
347 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.
349 sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).
355 tn The words “against him” are implied, as suggested by L&N 30.71.
356 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
357 tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.
361 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
362 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
367 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
368 tn Or “join.”
369 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
373 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.
374 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
375 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
376 tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
377 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
379 tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”
385 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
386 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
391 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.
397 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
398 tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
399 tn Grk “had.”
400 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).
401 tn Grk “And living.” 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.
402 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
403 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.
404 tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”
405 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
409 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”
415 tn Grk “And Peter.” 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.
416 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
417 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
421 tn Grk “And all.” 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.
422 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
423 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
424 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.
425 sn They turned. To “turn” is a good summary term for the response to the gospel.
427 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).
428 tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.
429 sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”
430 tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
433 tn Grk “It happened that in those 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.
434 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
435 tn The participle λούσαντες (lousante") is taken temporally.
436 tn Grk “washed her,” but the reference is to her corpse.
439 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
440 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
445 tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.
446 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
447 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
448 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.
449 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
450 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
451 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
451 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.
452 tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.
453 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
454 sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.
457 tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
458 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
463 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").
464 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
469 tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
470 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
471 tn Grk “with a certain Simon.”
472 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
475 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
476 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
477 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
481 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
482 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
483 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
487 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
488 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
489 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
493 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
494 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
495 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
496 tn Or “your gifts to the needy.”
497 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
499 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
500 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
501 tn Grk “a certain Simon.”
505 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
511 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
512 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
513 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
517 tn Grk “about the sixth hour.”
518 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
519 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
523 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
529 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
530 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
531 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
532 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
533 tn Or “coming down.”
534 tn Or “to the ground.”
535 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
536 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
537 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
541 tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
542 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
543 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
547 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
553 tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
554 tn Or “declare.”
555 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
559 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
565 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
566 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
567 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
571 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
572 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
577 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
583 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
584 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
589 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
590 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
595 sn See the note on the word centurion in 10:1.
596 tn Or “just.”
597 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
598 tn Grk “hear words.”
601 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
602 tn Or “went forth.”
603 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
607 tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
608 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
609 tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
613 tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
614 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
615 tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.
616 sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.
619 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
620 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
625 tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
626 tn Or “many people assembled.”
631 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
632 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
633 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
634 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.
635 tn This is a generic use of ἄνθρωπος (anqrwpo").
636 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.
637 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
638 tn Grk “ask for what reason.”
643 tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
644 tn Grk “said.”
645 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
646 tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.
649 tn Or “your gifts to the needy.”
650 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
655 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
661 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
662 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
663 tn Or “to hear everything.”
664 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
667 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
668 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.
673 sn See Luke 24:47.
674 tn Or “shows reverence for him.”
675 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.
679 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
680 tn Grk “the word.”
681 tn Grk “to the sons.”
682 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
683 tn Or “by.”
684 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
685 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
685 tn Or “proclaimed.”
691 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
692 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
693 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
694 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
695 sn See Acts 7:9.
697 tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
698 tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).
699 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
700 tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
701 tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
703 tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
704 tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.
709 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
710 sn Ate and drank. See Luke 24:35-49.
715 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.
716 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
717 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.
718 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
719 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
720 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
721 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
722 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
727 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
728 tn Or “word.”
733 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.
734 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
735 sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
736 tn Or “because.”
737 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
738 sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
739 tn Or “extolling,” “magnifying.”
745 tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).
746 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
751 tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.
752 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.
757 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
758 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
763 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
764 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
765 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
769 tn Or “You were a guest in the home of” (according to L&N 23.12).
770 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
775 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
781 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
782 tn Or “coming down.”
783 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
787 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
788 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
789 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
793 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
799 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
805 tn Or “declare.” The wording matches Acts 10:15.
811 tn Grk “And behold.”
812 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.
813 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
814 tn The word “staying” is not in the Greek text but is implied.
817 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
823 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
829 tn Or “came down on.”
830 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
831 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
835 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
836 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
837 sn John…Spirit. This remark repeats Acts 1:5.
841 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
842 sn That is, the same gift of the Holy Spirit.
843 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
844 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
845 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
847 tn Grk “these things.”
848 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
849 tn Or “glorified.”
850 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
851 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
853 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
854 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
855 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
856 tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
857 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
858 tn Grk “word.”
859 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
860 sn Cyrene was a city on the northern African coast west of Egypt.
861 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
862 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
863 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
865 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.
866 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
867 sn Again, the expression turned is a summary term for responding to the gospel.
871 tn Grk “Word.”
872 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
873 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
874 tc ‡ Most
875 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
877 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
878 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
879 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
883 tn Grk “a significant crowd.”
889 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
890 tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
891 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
892 tn Grk “a significant crowd.”
893 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
894 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
895 tn Grk “In these days,” but the dative generally indicates a specific time.
896 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
897 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
898 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
899 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
900 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
901 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
902 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
903 tn Grk “great.”
904 sn This famine is one of the firmly fixed dates in Acts. It took place from
905 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
906 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
907 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
907 tn So BDAG 410 s.v. εὐπορέω.
908 tn Or “determined,” “resolved.”
909 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
913 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
914 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
919 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
920 tn Or “King Herod had some from the church arrested.”
921 tn Or “to cause them injury.”
925 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
931 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
932 sn This is a parenthetical note by the author.
937 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
938 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
939 tn Or “intended”; Grk “wanted.”
940 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
943 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
944 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
949 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
950 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
951 tn Or “were guarding.”
955 tn Grk “And behold.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
956 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
957 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
958 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
959 tn Grk “the hands,” but the wrist was considered a part of the hand.
961 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
962 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
963 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
964 tn Or “outer garment.”
967 tn Grk “And going out he followed.”
968 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
969 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
970 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
973 tn Or perhaps, “guard posts.”
974 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
975 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
976 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
977 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
979 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.
980 tn Or “delivered.”
981 sn Here the hand of Herod is a metaphor for Herod’s power or control.
982 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
983 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
985 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
986 tn Grk “John who was also called Mark.”
991 tn Or “responded.”
997 tn Or “informed.”
998 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1003 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
1004 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
1005 tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
1006 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
1009 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
1010 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
1015 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.
1016 tc ‡ Most
1017 tn Or “led.”
1018 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
1021 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
1022 tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
1027 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
1028 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
1029 tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
1030 tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
1031 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
1032 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in
1033 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.
1033 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
1034 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
1035 sn Tyre was a city and seaport on the coast of Phoenicia.
1036 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
1037 tn Or “with one accord.”
1038 tn Or “persuading.”
1039 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
1040 tn The words “to help them” are not in the Greek text, but are implied.
1041 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
1039 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
1040 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
1041 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
1042 tn Or “delivered a public address.”
1045 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
1046 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
1047 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
1051 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
1052 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
1053 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
1054 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
1057 sn A metonymy for the number of adherents to God’s word.
1058 tn Or “spreading.”
1063 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some
1064 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
1065 tn Grk “fulfilled.”
1066 tn Grk “ministry” or “service.”
1067 tn Grk “John who was also called Mark.”
1069 sn Antioch was a city in Syria (not Antioch in Pisidia).
1070 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
1071 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
1072 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
1073 tn Or “the governor.”
1074 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
1075 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
1076 tn Or “Appoint.”
1081 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
1082 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
1083 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
1087 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
1088 sn Seleucia was the port city of Antioch in Syria.
1089 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
1093 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.
1094 tn The participle γενόμενοι (genomenoi) is taken temporally.
1095 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
1096 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
1097 sn See the note on synagogue in 6:9.
1098 sn John refers here to John Mark (see Acts 12:25).
1099 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
1099 tn Or “had passed through,” “had traveled through.”
1100 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
1101 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
1105 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
1106 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
1107 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
1108 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
1111 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
1112 sn A parenthetical note by the author.
1113 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
1117 sn A parenthetical note by the author.
1118 sn This qualifying clause in the narrative indicates who represented God in the dispute.
1119 tn Or “gazed intently.”
1123 tn Or “unscrupulousness.”
1124 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
1129 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1130 tn Grk “upon,” but in a negative sense.
1131 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
1132 tn Grk “fell on.”
1133 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
1135 sn See the note on proconsul in v. 8.
1136 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
1137 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
1138 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
1141 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.”
1142 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
1143 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
1144 sn Pamphylia was a province in the southern part of Asia Minor.
1145 sn That is, John Mark.
1146 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
1147 tn Or “Passing by.”
1148 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
1149 tn Or “at Antioch in Pisidia.”
1150 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
1151 sn See the note on synagogue in 6:9.
1153 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
1154 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
1155 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1156 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
1157 tn Or “word.”
1158 tn Or “encouragement.”
1159 tn Or “give it.”
1159 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
1160 tn Or “motioned.”
1161 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.
1162 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
1165 tn Or “people of Israel.”
1166 tn Or “forefathers”; Grk “fathers.”
1167 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
1168 tn Or “as resident aliens.”
1169 tn Or “land.”
1170 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
1171 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1172 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
1173 tn Or “desert.”
1177 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.
1178 tn The participle καθελών (kaqelwn) is taken temporally.
1179 sn Seven nations. See Deut 7:1.
1180 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
1183 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
1184 tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1185 tn The words “the time of” are not in the Greek text, but are implied.
1189 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
1195 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
1196 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
1197 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
1198 sn A quotation from Ps 89:20.
1199 sn A quotation from 1 Sam 13:14.
1200 tn Or “who will perform all my will,” “who will carry out all my wishes.”
1201 tn Or “From the offspring”; Grk “From the seed.”
1202 sn The phrase this man is in emphatic position in the Greek text.
1203 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
1207 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
1208 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
1209 sn John refers here to John the Baptist.
1210 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
1213 tn Or “task.”
1214 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
1215 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
1219 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
1220 tn Grk “sons”
1221 tn Or “race.”
1222 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
1223 tn Grk “word.”
1225 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
1226 tn Grk “this one.”
1227 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
1228 tn The participle κρίναντες (krinante") is instrumental here.
1229 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.
1231 tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1232 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
1233 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
1234 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
1237 tn Or “carried out.”
1238 sn That is, everything that was written in OT scripture.
1239 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
1240 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
1241 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.
1243 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
1249 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
1250 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
1251 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
1255 tn Or “to our forefathers”; Grk “the fathers.”
1261 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
1262 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
1263 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
1264 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
1267 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1268 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
1269 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
1270 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
1271 tn The pronoun “you” is plural here. The promises of David are offered to the people.
1272 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
1273 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
1273 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
1274 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
1275 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
1276 sn A quotation from Ps 16:10.
1279 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
1280 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
1281 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
1282 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
1285 sn The one whom God raised up refers to Jesus.
1286 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
1291 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
1297 sn This one refers here to Jesus.
1298 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
1299 tn Or “could not free.”
1300 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
1303 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
1304 tn Or “in.”
1309 tn Or “and die!”
1310 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
1315 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
1316 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
1317 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
1318 tn Or “begging,” “inviting.”
1319 tn Or “matters.”
1321 sn See the note on synagogue in 6:9.
1322 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
1323 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
1324 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
1325 tn Grk “who, as they were speaking with them, were persuading them.”
1326 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.
1327 tc Most
1333 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.
1334 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
1335 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
1336 tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.
1339 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
1340 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
1341 tn Or “and consider yourselves unworthy.”
1342 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
1343 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
1345 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
1346 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
1347 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
1348 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
1349 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
1351 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
1352 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
1353 sn Note the contrast to v. 46 in regard to eternal life.
1357 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.
1363 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
1364 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
1369 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
1370 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
1371 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
1375 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
1381 sn Iconium. See the note in 13:51.
1382 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
1383 sn See the note on synagogue in 6:9.
1384 tn Or “that a large crowd.”
1387 tn Or “who would not believe.”
1388 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
1393 tn The word “there” is not in the Greek text, but is implied.
1394 sn The Lord testified to the message by granting the signs described in the following clause.
1395 tn Grk “word.”
1396 tn Here the context indicates the miraculous nature of the signs mentioned.
1399 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
1400 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
1405 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
1406 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
1407 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
1411 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
1412 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
1413 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
1414 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
1417 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
1418 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
1423 tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1424 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
1425 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
1426 tn Grk “lame from his mother’s womb” (an idiom).
1429 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
1430 tn Or “looked.”
1435 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
1436 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
1437 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
1441 tn Grk “they lifted up their voice” (an idiom).
1442 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
1443 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
1447 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
1448 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
1449 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
1453 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
1454 sn See the note on Zeus in the previous verse.
1455 tn Or “oxen.”
1456 tn Or “wreaths.”
1457 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
1459 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
1460 tn The participle ἀκούσαντες (akousante") is taken temporally.
1461 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
1462 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
1463 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
1465 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
1466 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
1467 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
1468 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
1471 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
1472 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
1473 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
1477 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
1478 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
1479 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
1480 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
1483 tn The participle λέγοντες (legontes) is regarded as indicating means.
1484 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
1489 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
1490 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
1491 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
1492 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
1495 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
1496 tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1497 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
1501 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
1502 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
1503 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
1507 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
1508 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
1509 sn This reference to the kingdom of God clearly refers to its future arrival.
1510 tn Or “sufferings.”
1513 sn Appointed elders. See Acts 20:17.
1514 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
1515 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
1516 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
1519 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
1520 sn Pamphylia was a province along the southern coast of Asia Minor.
1525 tn Or “message.”
1526 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
1527 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
1531 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
1532 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
1533 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
1537 tn Or “announced.”
1538 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
1539 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
1543 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
1544 tn Grk “no little (time)” (an idiom).
1549 sn That is, they came down from Judea to Antioch in Syria.
1550 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
1555 tn Grk “no little argument and debate” (an idiom).
1556 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
1557 tn Grk “go up to,” but in this context a meeting is implied.
1558 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1559 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
1561 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
1562 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
1563 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
1567 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
1568 tn Or “announced.”
1569 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
1573 sn See the note on Pharisee in 5:34.
1574 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
1575 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
1576 tn Or “keep.”
1579 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
1585 tn Or “discussion.” This term is repeated from v. 2.
1586 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
1587 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
1588 tn Or “word.”
1589 tn Or “of the good news.”
1590 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
1591 sn The expression who knows the heart means “who knows what people think.”
1592 tn Or “has borne witness.”
1593 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
1597 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
1598 tn Or “purifying.”
1603 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
1604 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
1605 tn Or “forefathers”; Grk “fathers.”
1609 tn Or “by.”
1610 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
1615 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
1616 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
1621 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
1622 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
1627 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
1628 tn Or “reported,” “described.”
1629 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
1630 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
1631 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
1633 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.
1634 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
1639 tn Grk “After these things.”
1640 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
1641 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
1642 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
1645 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
1646 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
1647 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
1648 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
1649 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
1651 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
1652 sn An allusion to Isa 45:21.
1657 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
1658 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
1659 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
1663 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
1664 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
1665 tn Or “polluted.”
1666 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
1669 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
1670 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
1671 sn See the note on synagogue in 6:9.
1675 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
1676 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
1677 sn Antioch was a city in Syria (not Antioch in Pisidia).
1681 tn Grk “writing by their hand” (an idiom for sending a letter).
1682 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
1683 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
1684 tn Grk “to the brothers who are from the Gentiles.”
1685 sn Antioch was a city in Syria (not Antioch in Pisidia).
1686 tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
1687 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
1688 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
1689 tn Grk “souls.”
1690 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
1693 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
1694 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
1699 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
1700 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
1701 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1705 tn This verb has been translated as an epistolary aorist.
1706 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
1707 tn Grk “by means of word” (an idiom for a verbal report).
1711 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
1712 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
1717 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.
1718 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
1719 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
1720 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
1721 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
1723 tn Or “sent away.”
1724 sn Antioch was a city in Syria (not Antioch in Pisidia).
1725 tn Or “congregation” (referring to the group of believers).
1729 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
1730 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
1731 tn Or “at its encouraging message.”
1735 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
1741 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.
1742 tn The word “there” is not in the Greek text, but is implied.
1747 tc A few
1753 sn Antioch was a city in Syria (not Antioch in Pisidia).
1754 sn This is a parenthetical note by the author.
1755 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1759 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
1760 tn See the note on the phrase “word of the Lord” in v. 35.
1761 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
1765 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
1766 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
1771 tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
1772 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
1773 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
1774 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
1777 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
1778 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
1783 sn Strengthening. See Acts 14:22; 15:32; 18:23.
1789 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
1790 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
1791 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
1792 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
1793 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.
1795 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
1796 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
1797 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
1798 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.
1801 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
1802 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).
1803 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
1804 tn Or “who lived in the area.”
1805 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
1807 tn Or “cities.”
1808 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
1809 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
1810 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
1811 tn Or “observe” or “follow.”
1813 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
1819 sn Phrygia was a district in central Asia Minor west of Pisidia.
1820 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.
1821 tn Or “forbidden.”
1822 tn Or “word.”
1823 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.
1825 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
1826 sn Mysia was a province in northwest Asia Minor.
1827 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
1828 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
1829 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
1831 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.
1832 sn Mysia was a province in northwest Asia Minor.
1833 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
1837 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.
1838 tn The word “there” is not in the Greek text, but is implied.
1839 tn The participle λέγων (legwn) is redundant and has not been translated.
1840 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
1841 sn Macedonia was the Roman province of Macedonia in Greece.
1843 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1844 tn Grk “sought.”
1845 sn Macedonia was the Roman province of Macedonia in Greece.
1846 tn Or “summoned.”
1849 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.”
1850 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
1851 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.”
1852 sn Samothrace is an island in the northern part of the Aegean Sea.
1853 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
1855 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
1856 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.
1857 sn Macedonia was the Roman province of Macedonia in Greece.
1858 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).
1861 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.
1862 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
1863 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).
1864 tn The word “there” is not in the Greek text, but is implied.
1867 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.
1868 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
1869 sn Thyatira was a city in the province of Lydia in Asia Minor.
1870 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.
1871 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.”
1873 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
1874 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
1875 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.’”
1876 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.”
1879 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.
1880 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.
1881 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.
1882 tn Or “masters.”
1883 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
1885 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.
1886 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.”
1887 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.
1888 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.
1891 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.
1892 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
1893 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1894 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
1897 tn Or “masters.”
1898 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.
1899 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1900 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
1903 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.
1904 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.”
1905 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
1906 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.
1909 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
1910 tn Or “acknowledge.”
1911 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).
1912 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
1915 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
1916 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).
1917 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
1918 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
1921 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.”
1922 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
1927 tn Or “prison.”
1928 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.
1933 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1934 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).
1935 tn The words “the rest of” are not in the Greek text, but are implied.
1939 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.
1945 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.
1946 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
1947 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).
1948 tn Or “thought.”
1951 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.
1952 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
1957 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
1958 tn Or “and prostrated himself.”
1963 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.
1964 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
1969 tn Grk “said.”
1970 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.
1971 tc The majority of
1975 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.
1976 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.
1981 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.
1982 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
1983 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.”
1984 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
1985 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.
1986 tn Or “immediately.”
1987 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
1988 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.
1989 tn Or “he was overjoyed.”
1990 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
1991 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.
1993 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
1994 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.
1995 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.”
1999 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.
2000 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.
2001 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.
2005 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
2006 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.
2007 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
2008 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
2009 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.
2010 tn L&N 28.71 has “send us away secretly” for this verse.
2011 tn Grk “But they.”
2012 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.
2011 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
2012 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.
2017 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
2018 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.
2019 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
2023 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
2029 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
2030 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).
2031 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
2032 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.
2033 sn See the note on synagogue in 6:9.
2035 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
2036 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.
2041 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
2042 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
2043 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.
2044 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.
2045 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
2047 tn Or “convinced.”
2048 tn Or “a large crowd.”
2049 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).
2050 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).
2053 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).
2054 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.”
2055 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
2056 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.
2057 sn The attack took place at Jason’s house because this was probably the location of the new house church.
2058 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
2059 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.”
2059 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).
2060 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.).
2061 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.
2062 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
2065 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.
2066 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.
2067 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
2068 tn The word “named” is not in the Greek text, but is supplied for clarity.
2069 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
2071 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.
2072 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.’”
2077 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.
2078 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
2079 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.
2083 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.
2084 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.
2085 sn See the note on synagogue in 6:9.
2089 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
2090 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.
2091 sn Thessalonica was a city in Macedonia (modern Salonica).
2092 tn Or “willingly,” “readily”; Grk “with all eagerness.”
2093 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.
2094 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
2095 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
2095 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).
2096 tn Or “respected.”
2101 sn Thessalonica was a city in Macedonia (modern Salonica).
2102 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.
2103 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.
2104 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
2105 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
2107 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).
2108 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
2113 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
2114 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
2119 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
2120 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.”
2121 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
2125 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.
2126 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.
2127 sn See the note on synagogue in 6:9.
2128 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
2131 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
2132 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
2133 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
2134 tn Grk “saying.”
2135 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.”
2136 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.
2137 sn This is a parenthetical note by the author.
2137 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
2138 tn Or “to the council of the Areopagus.” See also the term in v. 22.
2143 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
2144 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.
2149 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
2150 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
2151 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
2155 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
2156 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.
2157 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
2161 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
2162 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”).
2163 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.
2167 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
2168 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.
2169 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.
2173 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
2174 tn Grk “he himself gives to all [people] life and breath and all things.”
2179 sn The one man refers to Adam (the word “man” is understood).
2180 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
2181 tn Grk “to live over all the face of the earth.”
2182 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.
2183 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
2185 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
2186 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.
2187 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
2191 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.’”
2192 sn This quotation is from Aratus (ca. 310-245
2197 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
2198 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
2199 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
2200 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
2201 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.
2203 tn Or “has deliberately paid no attention to.”
2204 tn Or “times when people did not know.”
2205 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
2206 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.
2209 tn Or “fixed.”
2210 sn The world refers to the whole inhabited earth.
2211 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.”
2212 tn The participle ἀναστήσας (anasthsa") indicates means here.
2215 tn The participle ἀκούσαντες (akousante") has been taken temporally.
2216 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”).
2221 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
2227 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).
2228 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.
2229 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.
2230 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.
2231 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.
2233 tn Grk “After these things.”
2234 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2235 tn Or “Paul left.”
2236 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
2237 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.
2239 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.
2240 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
2241 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.
2242 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
2243 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
2244 tn Or “to leave.”
2245 map For location see JP4-A1.
2246 tn Or “went to.”
2245 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.
2246 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).
2247 sn This is a parenthetical note by the author.
2251 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.
2252 sn See the note on synagogue in 6:9.
2253 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.
2257 tn Grk “came down.”
2258 sn Macedonia was the Roman province of Macedonia in Greece.
2259 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.
2260 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.”
2261 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
2263 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.
2264 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.
2265 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.
2266 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).
2267 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
2269 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2270 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.
2271 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
2272 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.
2275 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).
2276 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.
2281 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.
2282 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
2283 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
2287 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.
2288 tn Or “injure.”
2293 tn The word “there” is not in the Greek text, but is implied.
2294 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”).
2299 sn Gallio was proconsul of Achaia from
2300 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
2301 sn Achaia was a Roman province created in 146
2302 tn Grk “with one accord.”
2303 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.
2305 tn Or “inciting.”
2306 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.
2311 tn Grk “about to open his mouth” (an idiom).
2312 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).”
2313 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.”
2314 tn Grk “accepting your complaint, O Jews.”
2317 tn Or “dispute.”
2318 tn Grk “see to it” (an idiom).
2319 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
2323 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.
2324 sn See the note on the term judgment seat in 18:12.
2329 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).
2330 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
2331 sn See the note on the term judgment seat in 18:12.
2332 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
2335 tn The participle προσμείνας (prosmeina") is taken temporally.
2336 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
2337 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.
2338 tn Grk “Syria, and with him.”
2339 sn See the note on Aquila in 18:2.
2340 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.
2341 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).
2342 tn That is, “before he sailed from Cenchrea.”
2343 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.
2341 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
2342 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2343 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
2344 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
2345 sn See the note on synagogue in 6:9.
2346 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.
2347 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.
2353 tn Or “but took leave of.”
2354 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.
2355 tn Or “will return.”
2356 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
2357 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.
2359 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.”
2360 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).
2361 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.
2362 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.
2363 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).
2365 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
2366 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.
2367 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
2371 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2372 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.
2373 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
2377 tn Or “had been taught.”
2378 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
2379 tn Grk “the things.”
2380 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
2383 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
2384 sn See the note on synagogue in 6:9.
2385 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.
2386 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.”
2389 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
2390 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
2391 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.
2392 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.
2393 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.
2395 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
2396 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.
2397 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).
2398 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.
2401 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.
2402 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
2403 tn Or “interior.”
2404 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
2405 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2406 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.
2407 tn The word “there” is not in the Greek text but is implied.
2407 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
2408 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
2409 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.
2413 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2414 tn Grk “they said.”
2419 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).
2425 tn Or “laid.”
2426 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.
2427 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
2428 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
2431 sn This is a parenthetical note by the author.
2437 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2438 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.
2439 sn See the note on synagogue in 6:9.
2440 tn Or “boldly.”
2441 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.
2442 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.”
2443 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.
2443 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
2444 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
2445 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.”
2446 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).
2447 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
2448 tn The words “with him” are not in the Greek text, but are implied.
2449 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.
2450 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
2451 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.”
2449 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.
2450 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.
2455 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
2461 tn Or “skin” (the outer surface of the body).
2462 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).
2463 tn The words “of them” are not in the Greek text, but are implied.
2467 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
2468 tn Grk “to name the name.”
2469 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.
2470 sn The expression I sternly warn you means “I charge you as under oath.”
2473 tn Grk “a certain Sceva.”
2474 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
2479 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
2480 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.
2481 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).
2482 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.
2485 tn Grk “in whom the evil spirit was.”
2486 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.”
2487 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.
2488 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
2491 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2492 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
2493 tn Or “exalted.”
2497 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
2498 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.”
2503 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
2504 tn On this term see BDAG 800 s.v. περίεργος 2.
2505 tn Or “scrolls.”
2506 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.”
2507 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.
2508 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).
2509 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.
2510 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
2511 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.
2515 tn Grk “all these things had been fulfilled.”
2516 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.”
2517 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2518 sn Macedonia was the Roman province of Macedonia in Greece.
2519 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
2520 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.
2521 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
2521 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
2522 tn Grk “two of those who ministered to him.”
2523 sn Macedonia was the Roman province of Macedonia in Greece.
2524 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.
2527 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.
2528 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.”
2529 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
2530 sn The Way refers to the Christian movement (Christianity).
2533 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.”
2534 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.
2535 tn Grk “brought not a little business” (an idiom).
2536 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.
2539 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
2540 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.
2541 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
2542 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
2545 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
2546 tn Or “misled.”
2547 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
2548 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2549 tn Grk “Asia”; see the note on this word in v. 22.
2550 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
2551 tn The words “at all” are not in the Greek text but are implied.
2551 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
2552 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.
2553 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
2554 tn Grk “Asia”; see the note on this word in v. 22.
2555 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.”
2557 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.
2558 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
2559 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).
2560 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.
2561 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.
2563 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.
2564 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.”
2565 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
2566 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.
2567 tn Grk “to the theater with one accord.”
2569 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.”
2575 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
2576 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
2577 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.
2578 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.
2581 tn Or “had assembled.”
2587 tn Or “Some of the crowd gave instructions to.”
2588 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.
2589 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.”
2590 tn Or “motioning.”
2591 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.
2592 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.”
2593 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
2594 tn Grk “[they shouted] with one voice from all of them” (an idiom).
2595 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).
2596 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.
2599 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
2600 tn This is a generic use of ἄνθρωπος (anqrwpo").
2601 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
2602 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.
2603 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
2605 tn Grk “these things.”
2606 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.”
2607 tn Grk “it is necessary that you be quiet.”
2608 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.
2611 tn Or perhaps, “desecrators of temples.”
2612 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.
2617 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
2618 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
2619 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
2623 tn Or “anything more than this.”
2624 tn Or “resolved.”
2625 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.
2629 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
2630 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.
2631 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.
2632 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.”
2635 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.
2636 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
2637 tn Grk “these things.”
2638 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
2641 tn Or “exhorting.”
2642 tn Or “and taking leave of them.”
2643 sn Macedonia was the Roman province of Macedonia in Greece.
2647 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.
2648 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.
2649 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
2650 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).
2653 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
2654 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.”
2655 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
2656 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.”
2657 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.
2658 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
2659 sn Macedonia was the Roman province of Macedonia in Greece.
2659 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
2660 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.
2661 tn Grk “of the Thessalonians.”
2662 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.
2663 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
2664 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.
2665 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.
2666 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
2671 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.
2672 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
2673 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).
2674 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
2675 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
2676 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).
2677 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
2678 tn Or “assembled.”
2679 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.
2680 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.”
2681 tn Or “prolonged.”
2683 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.”
2684 sn This is best taken as a parenthetical note by the author.
2689 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
2690 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.
2691 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
2692 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.”
2695 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
2696 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
2697 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
2698 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.
2699 tn Grk “for his life is in him” (an idiom).
2701 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2702 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
2703 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
2707 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.’”
2713 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
2714 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.”
2715 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
2716 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.”
2717 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.”
2718 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.”
2719 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.”
2720 tn Or “there on foot.”
2719 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
2720 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
2721 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.
2725 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
2726 tn Or “offshore from Chios.”
2727 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.”
2728 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
2729 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).
2731 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
2732 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.”
2733 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.
2734 tn Or “was eager.”
2735 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2736 tn Grk “if it could be to him” (an idiom).
2737 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
2738 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.
2739 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.’”
2743 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.
2744 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.”
2745 tn Grk “Asia”; see the note on this word in v. 16.
2749 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
2750 sn These plots are mentioned in Acts 9:24; 20:13.
2755 tn Or “declaring.”
2756 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.
2757 tn Or “openly.”
2761 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.”
2762 tc Several
2767 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
2768 tn Grk “bound.”
2769 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).
2770 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.”
2773 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
2774 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).
2775 tn The Greek text here reads κατὰ πόλιν (kata polin).
2776 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
2777 tn Grk “bonds.”
2778 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
2779 tn Grk “soul.”
2780 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’).”
2781 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
2782 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.
2783 tn Or “to the gospel.”
2785 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
2786 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
2787 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.
2788 tn Grk “will see my face” (an idiom for seeing someone in person).
2791 tn Or “testify.”
2792 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
2793 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.
2797 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.”
2798 tn Or “proclaiming,” “declaring.”
2799 tn Or “plan.”
2803 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
2804 tn Grk “in which.”
2805 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.
2806 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
2807 tn Or “acquired.”
2808 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.
2809 tn Grk “after my departure.”
2810 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.
2815 tn Grk “from among yourselves.”
2816 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.
2817 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
2821 tn Or “be watchful.”
2822 tn Or “admonishing.”
2827 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.”
2828 tn Grk “word.”
2829 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.
2833 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.
2839 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
2845 sn The expression By all these things means “In everything I did.”
2846 tn Or “must assist.”
2847 tn Or “the sick.” See Eph 4:28.
2848 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.
2851 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.
2852 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
2857 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
2858 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
2859 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.
2863 tn Or “pained.”
2864 tn Grk “by the word that he had said.”
2865 tn Grk “to see his face” (an idiom for seeing someone in person).
2866 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
2869 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”).
2870 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.
2871 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.”
2872 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.”
2873 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.”
2874 sn Cos was an island in the Aegean Sea.
2875 sn Rhodes was an island off the southwestern coast of Asia Minor.
2876 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
2875 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.
2876 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
2877 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.
2878 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.”
2881 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
2882 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.
2883 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.”
2884 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.
2887 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.
2888 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
2889 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
2890 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.
2891 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.
2892 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2893 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.
2894 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.”
2895 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.
2896 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.
2897 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
2899 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.”
2900 sn These words are part of v. 5 in the standard critical Greek text.
2901 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.
2902 tn Grk “to their own”; the word “homes” is implied.
2905 sn Tyre was a city and seaport on the coast of Phoenicia.
2906 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
2911 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.
2912 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).
2913 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
2914 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
2917 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).
2918 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).
2923 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.”
2924 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
2929 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.
2930 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.
2931 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).
2932 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
2933 tn The words “with it” are not in the Greek text, but are implied.
2934 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
2935 tn Or “the people there.”
2941 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).
2942 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.
2947 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
2948 tn Grk “we became silent, saying.”
2949 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
2953 tn Or “we made preparations.”
2954 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
2959 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.
2960 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
2961 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.”
2965 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
2971 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
2977 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
2978 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
2979 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.”
2980 sn Note how Paul credited God with the success of his ministry.
2983 tn Or “glorified.”
2984 tn Grk “how many thousands there are among the Jews.”
2985 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.”
2986 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).
2989 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.
2990 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.”
2991 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
2992 tn Grk “or walk.”
2995 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.”
3001 tn Grk “do this that.”
3002 tn Grk “There are four men here.”
3003 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.”
3004 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
3007 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).
3008 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
3009 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.”
3010 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.
3011 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
3012 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.’”
3013 sn The law refers to the law of Moses.
3013 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.”
3014 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.
3015 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.
3016 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).
3019 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.”
3020 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
3021 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.
3022 sn The days of purification refers to the days of ritual cleansing.
3023 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.
3024 tn Grk “for each one.”
3025 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.”
3026 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.
3027 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
3028 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.’”
3029 tn Grk “and laid hands on.”
3031 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.
3032 sn The law refers to the law of Moses.
3033 tn Grk “this place.”
3034 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.
3035 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.
3036 tn Or “and has defiled this holy place.”
3037 tn Grk “whom.”
3038 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
3043 tn On this term see BDAG 545 s.v. κινέω 2.b.
3044 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.”
3045 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.
3046 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
3049 tn Grk “seeking.”
3050 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
3051 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
3052 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.
3053 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
3054 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
3055 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.
3056 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
3057 sn See the note on the word centurion in 10:1.
3058 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
3059 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
3060 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
3061 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.
3061 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
3062 tn Grk “seized.”
3063 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
3064 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.
3065 tn Grk “and what it is”; this has been simplified to “what.”
3067 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.”
3068 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
3069 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.”
3070 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
3071 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
3072 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3073 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.”
3073 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3074 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
3075 tn This refers to mob violence (BDAG 175 s.v. βία b).
3079 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.
3080 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.
3085 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.”
3086 tn Grk “says” (a historical present).
3087 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
3088 tn Grk “Is it permitted for me to say” (an idiom).
3089 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
3090 tn Grk “said.”
3091 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.
3091 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.”
3092 tn Grk “of the Sicarii.”
3093 tn Or “desert.”
3094 tn Grk “before these days.”
3097 tn Grk “said.”
3098 tn Grk “a Jewish man.”
3099 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).
3100 tn Grk “I beg you.”
3103 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
3104 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
3105 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
3106 tn Or “motioned.”
3107 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.”
3108 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.”
3109 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.
3109 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.
3110 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.
3115 tn ἀκούσαντες (akousante") has been taken temporally.
3116 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.”
3117 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
3118 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.”
3119 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
3120 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.
3121 tn Grk “a Jewish man.”
3122 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
3123 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.”
3124 tn Grk “strictly at the feet of” (an idiom).
3125 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.
3126 tn Or “our forefathers.”
3127 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
3128 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
3127 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.
3128 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).
3129 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
3130 tn Grk “binding.” See Acts 8:3.
3131 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
3133 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.”
3134 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.
3135 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
3136 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.
3137 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.
3138 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
3139 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
3139 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.
3140 tn Grk “going and nearing Damascus.”
3141 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
3142 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
3143 tn Or “shone.”
3145 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.”
3151 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.
3157 tn Grk “So I said.”
3158 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
3159 tn Grk “about all things.”
3160 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.
3163 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.”
3164 tn Or “brightness”; Grk “glory.”
3165 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
3169 tn Grk “a certain Ananias.”
3170 sn The law refers to the law of Moses.
3171 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.”
3175 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
3176 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.
3177 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).
3178 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.
3179 tn Grk “I looked up to him.”
3181 tn Or “forefathers”; Grk “fathers.”
3182 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.”
3183 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.
3184 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
3185 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.”
3187 tn Or “a witness to him.”
3188 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
3193 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.”
3194 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
3195 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
3196 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.
3199 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.
3200 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
3205 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
3211 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.
3212 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.
3217 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.
3218 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
3219 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.
3220 tn Or “outer garments.”
3221 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.
3223 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.
3229 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
3230 tn Grk “until this word.”
3231 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
3232 tn Grk “and said.”
3233 tn Grk “this one.”
3234 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.”
3235 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
3236 tn Or “outer garments.”
3237 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.
3241 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.
3242 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3243 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.”
3244 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.
3245 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3246 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.
3247 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
3248 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3247 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).”
3248 sn See the note on the word centurion in 10:1.
3249 tn The word “citizen” is supplied here for emphasis and clarity.
3250 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
3253 sn See the note on the word centurion in 10:1.
3254 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.
3255 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
3256 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.
3257 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?”
3258 tn The word “citizen” is supplied here for emphasis and clarity.
3259 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
3260 tn Grk “and said to.”
3261 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3262 tn The word “citizen” is supplied here for emphasis and clarity.
3263 tn Grk “He said.”
3265 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
3266 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.
3267 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
3268 tn The word “citizen” is supplied here for emphasis and clarity.
3269 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
3271 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.
3272 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
3273 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3274 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
3275 tn The word “citizen” is supplied here for emphasis and clarity.
3276 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.
3277 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
3278 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.”
3279 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3280 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3281 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.
3283 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.
3284 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3285 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.”
3289 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
3290 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
3291 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3292 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.
3295 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.
3296 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.
3297 tn The law refers to the law of Moses.
3298 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
3301 tn The word “him” is not in the Greek text but is implied.
3302 tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”
3307 tn Grk “said.”
3308 tn Or “know.”
3309 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.
3313 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.”
3314 sn See the note on Sadducees in 4:1.
3315 sn See the note on Pharisee in 5:34.
3316 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3317 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.
3319 tn The participle εἰπόντος (eiponto") has been translated temporally.
3320 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
3321 tn Grk “there came about an argument.” This has been simplified to “an argument began”
3325 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).
3331 tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).
3332 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
3333 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
3334 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.
3335 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.
3337 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
3338 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.
3339 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.
3340 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.
3341 tn Or “to go down, grab him out of their midst.”
3342 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.”
3343 sn The presence of the Lord indicated the vindicating presence and direction of God.
3344 tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
3345 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3346 tn Or “Do not be afraid.”
3347 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3348 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).
3349 tn Grk “when it was day.”
3350 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
3351 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).
3352 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.
3353 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.
3355 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.”
3361 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.
3362 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
3363 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.
3364 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.
3365 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
3367 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3368 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
3369 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.”
3370 tn Grk “determine the things about him.”
3371 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
3372 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.
3373 tn The words “this place” are not in the Greek text, but are implied.
3373 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
3374 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.
3375 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.”
3379 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
3380 sn See the note on the word centurion in 10:1.
3381 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
3385 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
3386 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
3387 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
3391 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
3392 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.
3397 tn Grk “He said.”
3398 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3403 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.
3404 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.
3405 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
3406 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.
3407 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.”
3408 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.
3409 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.”
3409 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
3410 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.
3411 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.
3415 tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.
3416 tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
3417 sn See the note on the word centurion in 10:1.
3418 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).
3419 tn Or “cavalrymen.”
3420 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.”
3421 tn Grk “from.”
3422 tn Grk “from the third hour of the night.”
3421 tn Grk “provide mounts to put Paul on.”
3422 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
3423 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
3427 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.
3428 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).”
3433 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
3434 sn Governor Felix. See the note on Felix in v. 24.
3439 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.
3440 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.
3441 tn Or “approached.”
3442 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.
3443 tn In Greek this is a present tense retained in indirect discourse.
3444 tn The word “citizen” is supplied here for emphasis and clarity.
3445 tn Or “determine.”
3446 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.”
3447 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3451 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.
3452 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.”
3453 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.”
3457 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
3458 tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).
3459 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.
3463 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
3464 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
3465 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]).
3469 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
3470 tn Or “cavalrymen.”
3471 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.”
3475 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.
3476 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.
3477 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.”
3481 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
3482 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
3483 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.
3484 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.
3485 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.
3486 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
3487 sn Cilicia was a province in northeastern Asia Minor.
3487 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.’”
3488 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.
3489 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3490 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
3493 sn Ananias was in office from
3494 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
3495 tn Grk “an attorney, a certain Tertullus.”
3496 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.
3497 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
3499 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
3500 tn Or “began to bring charges, saying.”
3501 tn Grk “experienced much peace.”
3502 tn Grk “through you” (“rule” is implied).
3503 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).
3504 tn Or “being made for this people.”
3505 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]).
3505 sn Most excellent Felix. See the note on Felix in 23:24.
3506 tn Grk “in every way and everywhere.”
3507 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.”
3511 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.”
3512 tn Or “request.”
3513 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.
3514 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
3517 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
3518 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.”
3519 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).
3520 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
3521 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
3523 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.
3524 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
3525 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.
3529 tc Some later
3535 tn Or “question.”
3536 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.
3537 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.
3541 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).
3542 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
3547 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
3548 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
3553 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.”
3554 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
3555 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3559 tn Or “disputing,” “conducting a heated discussion.”
3560 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.
3561 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
3562 sn See the note on synagogue in 6:9.
3563 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.
3565 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.”
3566 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.
3567 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.
3571 tn Or “serve.”
3572 tn Or “forefathers”; Grk “fathers.”
3573 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.
3577 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.
3578 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).
3579 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.
3580 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
3581 tn Or “the unjust.”
3583 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.”
3584 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.
3585 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
3586 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
3589 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
3590 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.
3591 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.
3595 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.
3596 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
3601 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.
3602 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.’”
3607 tn Grk “these [men] themselves.”
3608 tn Or “unrighteous act.”
3609 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.”
3610 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3613 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.”
3614 tn Grk “one utterance.”
3615 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
3616 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
3619 sn See the note on Antonius Felix in 23:24.
3620 tn Grk “the things.”
3621 tn That is, concerning Christianity.
3622 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.
3623 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.”
3624 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.”
3625 sn See the note on the word centurion in 10:1.
3626 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.
3627 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
3628 tn Grk “any of his own” (this could also refer to relatives).
3629 tn Grk “from serving him.”
3631 sn See the note on Antonius Felix in 23:24.
3632 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.
3633 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.”
3634 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
3637 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3638 tn Or “speaking about.”
3639 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.
3640 sn See the note on Felix in 23:26.
3641 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
3642 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
3643 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.
3644 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
3645 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.”
3646 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
3649 tn Grk “After a two-year period.”
3650 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
3651 tn Grk “Felix received as successor Porcius Festus.”
3652 tn Grk “left Paul imprisoned.”
3655 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.”
3656 sn See the note on Porcius Festus in 24:27.
3657 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3658 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).
3661 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.”
3662 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
3667 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.
3668 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.
3669 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.
3673 sn See the note on Porcius Festus in 24:27.
3674 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.
3675 tn The word “there” is not in the Greek text but is implied.
3679 tn Grk “let those who are influential among you” (i.e., the powerful).
3680 tn The word “there” is not in the Greek text, but is implied.
3681 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).
3682 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.”
3685 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
3686 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
3687 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.
3688 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
3689 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.
3691 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
3692 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
3693 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
3697 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.”
3698 tn Grk “I have sinned…in nothing.”
3699 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
3700 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
3703 sn See the note on Porcius Festus in 24:27.
3704 tn Or “stand trial.”
3705 tn Grk “concerning these things.”
3709 tn Grk “said.”
3710 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
3711 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.
3712 tn That is, tried by an imperial representative and subject to Roman law.
3713 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
3714 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.”
3715 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
3716 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).
3717 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.
3718 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
3719 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
3721 tn That is, with his advisers.
3722 sn See the note on Porcius Festus in 24:27.
3723 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
3724 tn Or “to the emperor.”
3725 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.
3727 sn King Agrippa was Herod Agrippa II (
3728 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.
3729 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
3730 sn See the note on Porcius Festus in 24:27.
3733 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.”
3734 sn See the note on Porcius Festus in 24:27.
3735 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.”
3739 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3740 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.”
3741 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).
3742 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.”
3745 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.
3746 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
3747 tn Or “has met his accusers in person.”
3748 tn Grk “and receives.”
3749 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.”
3751 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.”
3752 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.
3753 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
3754 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.
3757 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.
3758 tn Or “I was expecting.”
3763 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.”
3764 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
3765 tn Grk “a certain Jesus.”
3766 tn Or “asserted.”
3769 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
3770 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.’”
3771 tn Or “stand trial.”
3772 tn Grk “on these things.”
3775 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.”
3776 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
3781 sn See the note on King Agrippa in 25:13.
3782 sn See the note on Porcius Festus in 24:27.
3783 tn Grk “said.”
3787 sn See the note on King Agrippa in 25:13.
3788 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
3789 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).
3790 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.
3791 sn See the note on Porcius Festus in 24:27.
3792 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.
3793 sn See the note on Porcius Festus in 24:27.
3794 sn See the note on King Agrippa in 25:13.
3795 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.
3796 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
3797 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3798 sn Here means “here in Caesarea.”
3799 tn Or “screaming.”
3799 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).
3800 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
3801 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).”
3802 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.
3805 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
3806 sn To my lord means “to His Majesty the Emperor.”
3807 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.
3808 sn See the note on King Agrippa in 25:13.
3809 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.
3811 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.”
3817 sn See the note on King Agrippa in 25:13.
3818 tn Grk “It is permitted for you.”
3819 tn Or “extended his hand” (a speaker’s gesture).
3820 tn Or “and began to speak in his own defense.”
3823 sn See the note on King Agrippa in 25:13.
3829 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
3830 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.”
3831 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.”
3835 tn Grk “my manner of life.”
3836 tn Or “nation.”
3837 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3841 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.
3842 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
3843 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.”
3844 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
3845 sn See the note on Pharisee in 5:34.
3847 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
3848 tn Or “forefathers”; Grk “fathers.”
3853 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.
3854 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.
3855 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
3856 tn Grk “O King!”
3859 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).
3860 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.
3861 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.”
3862 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
3865 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.”
3866 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.”
3871 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
3872 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.”
3873 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
3877 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.
3878 sn See the note on synagogue in 6:9.
3879 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”).
3880 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.”
3881 tn Or “I pursued them even as far as foreign cities.”
3883 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.
3884 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
3885 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.”
3889 tn Grk “O King.”
3890 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
3891 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.
3895 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
3896 tn Grk “It is hard for you.”
3897 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
3901 tn Grk “said.”
3907 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
3908 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.
3909 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.”
3910 tc ‡ Some
3913 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.
3914 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
3915 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
3919 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.
3920 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)
3921 tn Or “and an inheritance.”
3925 sn See the note on King Agrippa in 25:13.
3926 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.
3927 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.’”
3931 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.”
3932 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
3933 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.
3937 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
3943 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
3944 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.”
3945 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
3949 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.”
3950 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
3951 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
3952 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.
3955 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3956 sn See the note on Porcius Festus in 24:27.
3957 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.”
3961 tn Grk “said.”
3962 sn See the note on Porcius Festus in 24:27.
3963 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
3964 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.”
3967 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.
3968 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
3969 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).
3970 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.”
3971 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.
3973 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.
3974 sn See the note on King Agrippa in 25:13.
3979 sn See the note on King Agrippa in 25:13.
3980 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.
3985 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).”
3986 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.”
3991 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
3992 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
3997 sn See the note on King Agrippa in 25:13.
3998 sn See the note on Porcius Festus in 24:27.
3999 tn Or “set free.”
4000 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
4003 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
4004 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).
4005 sn See the note on the word centurion in 10:1.
4006 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.
4009 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
4010 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
4011 tn Grk “places.”
4012 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.
4013 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.”
4014 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
4015 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
4015 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.”
4016 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
4017 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
4018 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
4021 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.”
4022 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.
4027 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).
4028 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
4029 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.”
4030 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.
4031 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
4033 sn See the note on the word centurion in 10:1.
4034 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
4035 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).
4039 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
4040 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
4041 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.”
4042 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.”
4043 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.
4045 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.”
4046 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
4047 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
4051 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
4052 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]).
4053 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.”
4054 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.
4057 tn Grk “is going to be with disaster.”
4058 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
4059 tn Grk “souls” (here, one’s physical life).
4063 sn See the note on the word centurion in 10:1.
4064 tn Or “persuaded.”
4065 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.
4066 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
4069 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
4070 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.”
4071 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.
4072 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.
4073 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
4074 tn Or “a harbor of Crete open to the southwest and northwest.”
4075 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
4076 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.”
4077 tn Or “departed.”
4078 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.”
4081 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
4082 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.
4083 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
4087 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”).
4088 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.”
4089 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.
4093 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.
4094 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).
4095 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.
4099 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
4100 tn The participle ἄραντες (arantes) has been taken temporally.
4101 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
4102 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
4103 tn That is, on the sandbars and shallows of the Syrtis.
4104 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.
4105 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
4106 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.
4111 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.
4117 tn Grk “no small storm” = a very great storm.
4118 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).
4119 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.
4123 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.
4124 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
4125 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
4126 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.”
4127 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.”
4128 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
4129 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
4130 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.
4135 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
4136 tn Or “worship.”
4137 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.”
4141 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
4142 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.
4143 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
4144 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.
4147 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.”
4153 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
4159 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.
4160 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
4161 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.
4165 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.
4166 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).
4167 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
4168 sn Here the depth was about 90 ft (27 m).
4171 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
4172 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.”
4173 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
4174 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.”
4175 tn Grk “and wished for day to come about.”
4177 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.
4183 sn See the note on the word centurion in 10:1.
4184 sn The pronoun you is plural in Greek.
4189 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.
4190 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.
4195 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
4196 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.
4197 tn Or “continued.”
4198 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.
4201 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.”
4202 tn Or “deliverance” (‘salvation’ in a nontheological sense).
4207 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
4208 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
4209 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
4210 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.
4213 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.
4214 sn This is a parenthetical note by the author.
4219 tn Or “When they had eaten their fill.”
4220 tn Or “grain.”
4225 tn Or “observed,” “saw.”
4226 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
4227 sn A beach would refer to a smooth sandy beach suitable for landing.
4231 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.
4232 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
4233 tn Grk “bands”; possibly “ropes.”
4234 tn Or “rudders.”
4235 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
4236 tn Grk “sail”; probably a reference to the foresail.
4237 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.”
4237 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.
4238 tn Or “violence” (BDAG 175 s.v. βία a).
4243 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.
4244 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
4249 sn See the note on the word centurion in 10:1.
4250 tn Or “wanting to rescue Paul.”
4251 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
4255 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.
4256 tn Or “boards” according to BDAG 913 s.v. σανίς.
4257 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
4258 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.
4261 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.
4262 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.
4267 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…).”
4268 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
4269 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).”
4273 tn Or “sticks.”
4279 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…).”
4280 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
4281 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.
4282 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.
4285 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
4286 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
4287 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.
4291 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.
4292 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
4293 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
4294 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
4295 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
4296 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.
4297 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.”
4298 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.
4303 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.
4304 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.
4305 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
4306 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
4309 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
4310 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
4315 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
4316 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.
4317 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.”
4318 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.
4321 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.”
4322 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
4323 tn Or “as its emblem.”
4327 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.
4328 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
4333 tc A few early
4334 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
4335 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.
4336 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.
4339 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.
4340 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
4341 sn That is, some fellow Christians.
4342 map For location see JP4-A1.
4345 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.
4346 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).
4347 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
4348 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.
4351 tn Or “to stay.”
4357 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.
4358 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
4359 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
4360 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
4361 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
4362 tn Or “forefathers”; Grk “fathers.”
4363 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
4364 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
4363 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.
4364 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.”
4365 sn They wanted to release me. See Acts 25:23-27.
4366 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
4369 tn That is, objected to my release.
4370 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
4371 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.’”
4372 tn Or “my own nation.”
4375 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).
4381 tn Grk “they said to him.”
4382 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.
4387 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.
4388 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.
4389 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
4393 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
4394 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
4395 tn Or “came to him in his rented quarters.”
4396 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
4397 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.
4398 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.
4399 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.”
4400 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.
4401 tn Or “persuade.”
4399 tn Or “persuaded.”
4400 tn Grk “by the things spoken.”
4401 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).
4405 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
4406 tn Or “forefathers”; Grk “fathers.”
4411 tn Grk “you will hear with hearing” (an idiom).
4412 tn Or “seeing”; Grk “you will look by looking” (an idiom).
4417 tn Or “insensitive.”
4418 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
4419 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
4420 sn A quotation from Isa 6:9-10.
4423 tn Grk “Therefore let it be known to you.”
4424 tn Or “of God.”
4425 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).
4426 tn Grk “they also.”
4429 tc Some later
4435 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
4436 tn Or “stayed.”
4437 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).”
4438 tn Or “and received.”
4441 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
4442 tn Or “openness.”
4443 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.