Acts 21:27-31

21:27 When the seven days were almost over, ¹  the Jews from the province of Asia ²  who had seen him in the temple area ³  stirred up the whole crowd ⁴  and seized ⁵  him, 21:28 shouting, “Men of Israel, ⁶  help! This is the man who teaches everyone everywhere against our people, our law, ⁷  and this sanctuary! ⁸  Furthermore ⁹  he has brought Greeks into the inner courts of the temple ¹⁰  and made this holy place ritually unclean!” ¹¹  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹²  they assumed Paul had brought him into the inner temple courts.) ¹³  21:30 The whole city was stirred up, ¹⁴  and the people rushed together. ¹⁵  They seized ¹⁶  Paul and dragged him out of the temple courts, ¹⁷  and immediately the doors were shut. 21:31 While they were trying ¹⁸  to kill him, a report ¹⁹  was sent up ²⁰  to the commanding officer ²¹  of the cohort ²²  that all Jerusalem was in confusion. ²³ 

Acts 22:24

22:24 the commanding officer ²⁴  ordered Paul ²⁵  to be brought back into the barracks. ²⁶  He told them ²⁷  to interrogate Paul ²⁸  by beating him with a lash ²⁹  so that he could find out the reason the crowd ³⁰  was shouting at Paul ³¹  in this way.

Acts 23:12-24

The Plot to Kill Paul

23:12 When morning came, ³²  the Jews formed ³³  a conspiracy ³⁴  and bound themselves with an oath ³⁵  not to eat or drink anything ³⁶  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ³⁷  23:14 They ³⁸  went ³⁹  to the chief priests ⁴⁰  and the elders and said, “We have bound ourselves with a solemn oath ⁴¹  not to partake ⁴²  of anything until we have killed Paul. 23:15 So now you and the council ⁴³  request the commanding officer ⁴⁴  to bring him down to you, as if you were going to determine ⁴⁵  his case ⁴⁶  by conducting a more thorough inquiry. ⁴⁷  We are ready to kill him ⁴⁸  before he comes near this place.” ⁴⁹ 

23:16 But when the son of Paul’s sister heard about the ambush, ⁵⁰  he came and entered ⁵¹  the barracks ⁵²  and told Paul. 23:17 Paul called ⁵³  one of the centurions ⁵⁴  and said, “Take this young man to the commanding officer, ⁵⁵  for he has something to report to him.” 23:18 So the centurion ⁵⁶  took him and brought him to the commanding officer ⁵⁷  and said, “The prisoner Paul called ⁵⁸  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ⁵⁹  took him by the hand, withdrew privately, and asked, “What is it that you want ⁶⁰  to report to me?” 23:20 He replied, ⁶¹  “The Jews have agreed to ask you to bring Paul down to the council ⁶²  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ⁶³  because more than forty of them ⁶⁴  are lying in ambush ⁶⁵  for him. They ⁶⁶  have bound themselves with an oath ⁶⁷  not to eat or drink anything ⁶⁸  until they have killed him, and now they are ready, waiting for you to agree to their request.” ⁶⁹  23:22 Then the commanding officer ⁷⁰  sent the young man away, directing him, ⁷¹  “Tell no one that you have reported ⁷²  these things to me.” 23:23 Then ⁷³  he summoned ⁷⁴  two of the centurions ⁷⁵  and said, “Make ready two hundred soldiers to go to Caesarea ⁷⁶  along with seventy horsemen ⁷⁷  and two hundred spearmen ⁷⁸  by ⁷⁹  nine o’clock tonight, ⁸⁰  23:24 and provide mounts for Paul to ride ⁸¹  so that he may be brought safely to Felix ⁸²  the governor.” ⁸³ 

Acts 24:1-9

The Accusations Against Paul

24:1 After five days the high priest Ananias ⁸⁴  came down with some elders and an attorney ⁸⁵  named ⁸⁶  Tertullus, and they ⁸⁷  brought formal charges ⁸⁸  against Paul to the governor. 24:2 When Paul ⁸⁹  had been summoned, Tertullus began to accuse him, ⁹⁰  saying, “We have experienced a lengthy time ⁹¹  of peace through your rule, ⁹²  and reforms ⁹³  are being made in this nation ⁹⁴  through your foresight. ⁹⁵  24:3 Most excellent Felix, ⁹⁶  we acknowledge this everywhere and in every way ⁹⁷  with all gratitude. ⁹⁸  24:4 But so that I may not delay ⁹⁹  you any further, I beg ¹⁰⁰  you to hear us briefly ¹⁰¹  with your customary graciousness. ¹⁰²  24:5 For we have found ¹⁰³  this man to be a troublemaker, ¹⁰⁴  one who stirs up riots ¹⁰⁵  among all the Jews throughout the world, and a ringleader ¹⁰⁶  of the sect of the Nazarenes. ¹⁰⁷  24:6 He ¹⁰⁸  even tried to desecrate ¹⁰⁹  the temple, so we arrested ¹¹⁰  him. 24:7 [[EMPTY]] ¹¹¹  24:8 When you examine ¹¹²  him yourself, you will be able to learn from him ¹¹³  about all these things we are accusing him of doing.” ¹¹⁴  24:9 The Jews also joined in the verbal attack, ¹¹⁵  claiming ¹¹⁶  that these things were true.

Acts 25:2

25:2 So the chief priests and the most prominent men ¹¹⁷  of the Jews brought formal charges ¹¹⁸  against Paul to him.

Acts 25:24

25:24 Then Festus ¹¹⁹  said, “King Agrippa, ¹²⁰  and all you who are present here with us, you see this man about whom the entire Jewish populace ¹²¹  petitioned ¹²²  me both in Jerusalem ¹²³  and here, ¹²⁴  shouting loudly ¹²⁵  that he ought not to live any longer.

Acts 25:1

Paul Appeals to Caesar

25:1 Now ¹²⁶  three days after Festus ¹²⁷  arrived in the province, he went up to Jerusalem ¹²⁸  from Caesarea. ¹²⁹ 

Acts 2:15

2:15 In spite of what you think, these men are not drunk, ¹³⁰  for it is only nine o’clock in the morning. ¹³¹ 

Acts 2:2

2:2 Suddenly ¹³²  a sound ¹³³  like a violent wind blowing ¹³⁴  came from heaven ¹³⁵  and filled the entire house where they were sitting.

Acts 3:2

3:2 And a man lame ¹³⁶  from birth ¹³⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹³⁸  so he could beg for money ¹³⁹  from those going into the temple courts. ¹⁴⁰ 

[21:27]  ¹ 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.”

[21:27]  ² 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.

[21:27]  ³ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁴ 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.’”

[21:27]  ⁵ tn Grk “and laid hands on.”

[21:28]  ⁶ 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.

[21:28]  ⁷ sn The law refers to the law of Moses.

[21:28]  ⁸ tn Grk “this place.”

[21:28]  ⁹ 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.

[21:28]  ¹⁰ 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.

[21:28]  ¹¹ tn Or “and has defiled this holy place.”

[21:29]  ¹² tn Grk “whom.”

[21:29]  ¹³ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30]  ¹⁴ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁵ 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.”

[21:30]  ¹⁶ 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.

[21:30]  ¹⁷ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹⁸ tn Grk “seeking.”

[21:31]  ¹⁹ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ²⁰ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ²¹ 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.

[21:31]  ²² sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ²³ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[22:24]  ²⁴ 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.

[22:24]  ²⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁶ 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.”

[22:24]  ²⁷ 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.

[22:24]  ²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁹ 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.

[22:24]  ³⁰ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ³¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:12]  ³² tn Grk “when it was day.”

[23:12]  ³³ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ³⁴ 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).

[23:12]  ³⁵ 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.

[23:12]  ³⁶ 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.

[23:13]  ³⁷ 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.”

[23:14]  ³⁸ 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.

[23:14]  ³⁹ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁴⁰ 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.

[23:14]  ⁴¹ 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.

[23:14]  ⁴² tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ⁴³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁴⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁴⁵ 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.”

[23:15]  ⁴⁶ tn Grk “determine the things about him.”

[23:15]  ⁴⁷ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁴⁸ 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.

[23:15]  ⁴⁹ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ⁵⁰ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ⁵¹ 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.

[23:16]  ⁵² 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.”

[23:17]  ⁵³ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ⁵⁴ sn See the note on the word centurion in 10:1.

[23:17]  ⁵⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ⁵⁶ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ⁵⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ⁵⁸ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ⁵⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ⁶⁰ 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.

[23:20]  ⁶¹ tn Grk “He said.”

[23:20]  ⁶² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ⁶³ 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.

[23:21]  ⁶⁴ 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.

[23:21]  ⁶⁵ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ⁶⁶ 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.

[23:21]  ⁶⁷ 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.”

[23:21]  ⁶⁸ 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.

[23:21]  ⁶⁹ 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.”

[23:22]  ⁷⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ⁷¹ 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.

[23:22]  ⁷² 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.

[23:23]  ⁷³ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ⁷⁴ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ⁷⁵ sn See the note on the word centurion in 10:1.

[23:23]  ⁷⁶ 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).

[23:23]  ⁷⁷ tn Or “cavalrymen.”

[23:23]  ⁷⁸ 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.”

[23:23]  ⁷⁹ tn Grk “from.”

[23:23]  ⁸⁰ tn Grk “from the third hour of the night.”

[23:24]  ⁸¹ tn Grk “provide mounts to put Paul on.”

[23:24]  ⁸² 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 a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ⁸³ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[24:1]  ⁸⁴ sn Ananias was in office from a.d. 47-59.

[24:1]  ⁸⁵ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ⁸⁶ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ⁸⁷ 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.

[24:1]  ⁸⁸ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ⁸⁹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁹⁰ tn Or “began to bring charges, saying.”

[24:2]  ⁹¹ tn Grk “experienced much peace.”

[24:2]  ⁹² tn Grk “through you” (“rule” is implied).

[24:2]  ⁹³ 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).

[24:2]  ⁹⁴ tn Or “being made for this people.”

[24:2]  ⁹⁵ 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]).

[24:3]  ⁹⁶ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ⁹⁷ tn Grk “in every way and everywhere.”

[24:3]  ⁹⁸ 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.”

[24:4]  ⁹⁹ 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.”

[24:4]  ¹⁰⁰ tn Or “request.”

[24:4]  ¹⁰¹ 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.

[24:4]  ¹⁰² tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ¹⁰³ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ¹⁰⁴ 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.”

[24:5]  ¹⁰⁵ 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).

[24:5]  ¹⁰⁶ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ¹⁰⁷ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ¹⁰⁸ 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.

[24:6]  ¹⁰⁹ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹¹⁰ 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.

[24:7]  ¹¹¹ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8]  ¹¹² tn Or “question.”

[24:8]  ¹¹³ 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.

[24:8]  ¹¹⁴ 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.

[24:9]  ¹¹⁵ 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).

[24:9]  ¹¹⁶ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[25:2]  ¹¹⁷ 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.”

[25:2]  ¹¹⁸ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:24]  ¹¹⁹ sn See the note on Porcius Festus in 24:27.

[25:24]  ¹²⁰ sn See the note on King Agrippa in 25:13.

[25:24]  ¹²¹ 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.

[25:24]  ¹²² tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ¹²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ¹²⁴ sn Here means “here in Caesarea.”

[25:24]  ¹²⁵ tn Or “screaming.”

[25:1]  ¹²⁶ 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.”

[25:1]  ¹²⁷ sn See the note on Porcius Festus in 24:27.

[25:1]  ¹²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ¹²⁹ 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).

[2:15]  ¹³⁰ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹³¹ tn Grk “only the third hour.”

[2:2]  ¹³² tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ¹³³ tn Or “a noise.”

[2:2]  ¹³⁴ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ¹³⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[3:2]  ¹³⁶ tn Or “crippled.”

[3:2]  ¹³⁷ tn Grk “from his mother’s womb.”

[3:2]  ¹³⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹³⁹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁴⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.