Acts 21:28-36

21:28 shouting, “Men of Israel, ¹  help! This is the man who teaches everyone everywhere against our people, our law, ²  and this sanctuary! ³  Furthermore ⁴  he has brought Greeks into the inner courts of the temple ⁵  and made this holy place ritually unclean!” ⁶  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁷  they assumed Paul had brought him into the inner temple courts.) ⁸  21:30 The whole city was stirred up, ⁹  and the people rushed together. ¹⁰  They seized ¹¹  Paul and dragged him out of the temple courts, ¹²  and immediately the doors were shut. 21:31 While they were trying ¹³  to kill him, a report ¹⁴  was sent up ¹⁵  to the commanding officer ¹⁶  of the cohort ¹⁷  that all Jerusalem was in confusion. ¹⁸  21:32 He ¹⁹  immediately took ²⁰  soldiers and centurions ²¹  and ran down to the crowd. ²²  When they saw ²³  the commanding officer ²⁴  and the soldiers, they stopped beating ²⁵  Paul. 21:33 Then the commanding officer ²⁶  came up and arrested ²⁷  him and ordered him to be tied up with two chains; ²⁸  he ²⁹  then asked who he was and what ³⁰  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ³¹  and when the commanding officer ³²  was unable ³³  to find out the truth ³⁴  because of the disturbance, ³⁵  he ordered Paul ³⁶  to be brought into the barracks. ³⁷  21:35 When he came to the steps, Paul ³⁸  had to be carried ³⁹  by the soldiers because of the violence ⁴⁰  of the mob, 21:36 for a crowd of people ⁴¹  followed them, ⁴²  screaming, “Away with him!”

Acts 22:1-30

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ⁴³  that I now ⁴⁴  make to you.” 22:2 (When they heard ⁴⁵  that he was addressing ⁴⁶  them in Aramaic, ⁴⁷  they became even ⁴⁸  quieter.) ⁴⁹  Then ⁵⁰  Paul said, 22:3 “I am a Jew, ⁵¹  born in Tarsus in Cilicia, but brought up ⁵²  in this city, educated with strictness ⁵³  under ⁵⁴  Gamaliel ⁵⁵  according to the law of our ancestors, ⁵⁶  and was ⁵⁷  zealous ⁵⁸  for God just as all of you are today. 22:4 I ⁵⁹  persecuted this Way ⁶⁰  even to the point of death, ⁶¹  tying up ⁶²  both men and women and putting ⁶³  them in prison, 22:5 as both the high priest and the whole council of elders ⁶⁴  can testify about me. From them ⁶⁵  I also received ⁶⁶  letters to the brothers in Damascus, and I was on my way ⁶⁷  to make arrests there and bring ⁶⁸  the prisoners ⁶⁹  to Jerusalem ⁷⁰  to be punished. 22:6 As ⁷¹  I was en route and near Damascus, ⁷²  about noon a very bright ⁷³  light from heaven ⁷⁴  suddenly flashed ⁷⁵  around me. 22:7 Then I ⁷⁶  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 ⁷⁷  the voice of the one who was speaking to me. 22:10 So I asked, ⁷⁸  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁷⁹  and go to Damascus; there you will be told about everything ⁸⁰  that you have been designated ⁸¹  to do.’ 22:11 Since I could not see because of ⁸²  the brilliance ⁸³  of that light, I came to Damascus led by the hand of ⁸⁴  those who were with me. 22:12 A man named Ananias, ⁸⁵  a devout man according to the law, ⁸⁶  well spoken of by all the Jews who live there, ⁸⁷  22:13 came ⁸⁸  to me and stood beside me ⁸⁹  and said to me, ‘Brother Saul, regain your sight!’ ⁹⁰  And at that very moment ⁹¹  I looked up and saw him. ⁹²  22:14 Then he said, ‘The God of our ancestors ⁹³  has already chosen ⁹⁴  you to know his will, to see ⁹⁵  the Righteous One, ⁹⁶  and to hear a command ⁹⁷  from his mouth, 22:15 because you will be his witness ⁹⁸  to all people ⁹⁹  of what you have seen and heard. 22:16 And now what are you waiting for? ¹⁰⁰  Get up, ¹⁰¹  be baptized, and have your sins washed away, ¹⁰²  calling on his name.’ ¹⁰³  22:17 When ¹⁰⁴  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹⁰⁵  22:18 and saw the Lord ¹⁰⁶  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹⁰⁷  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁰⁸  who believed in you. 22:20 And when the blood of your witness ¹⁰⁹  Stephen was shed, ¹¹⁰  I myself was standing nearby, approving, ¹¹¹  and guarding the cloaks ¹¹²  of those who were killing him.’ ¹¹³  22:21 Then ¹¹⁴  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹¹⁵  was listening to him until he said this. ¹¹⁶  Then ¹¹⁷  they raised their voices and shouted, ¹¹⁸  “Away with this man ¹¹⁹  from the earth! For he should not be allowed to live!” ¹²⁰  22:23 While they were screaming ¹²¹  and throwing off their cloaks ¹²²  and tossing dust ¹²³  in the air, 22:24 the commanding officer ¹²⁴  ordered Paul ¹²⁵  to be brought back into the barracks. ¹²⁶  He told them ¹²⁷  to interrogate Paul ¹²⁸  by beating him with a lash ¹²⁹  so that he could find out the reason the crowd ¹³⁰  was shouting at Paul ¹³¹  in this way. 22:25 When they had stretched him out for the lash, ¹³²  Paul said to the centurion ¹³³  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹³⁴  without a proper trial?” ¹³⁵  22:26 When the centurion ¹³⁶  heard this, ¹³⁷  he went to the commanding officer ¹³⁸  and reported it, ¹³⁹  saying, “What are you about to do? ¹⁴⁰  For this man is a Roman citizen.” ¹⁴¹  22:27 So the commanding officer ¹⁴²  came and asked ¹⁴³  Paul, ¹⁴⁴  “Tell me, are you a Roman citizen?” ¹⁴⁵  He replied, ¹⁴⁶  “Yes.” 22:28 The commanding officer ¹⁴⁷  answered, “I acquired this citizenship with a large sum of money.” ¹⁴⁸  “But I was even ¹⁴⁹  born a citizen,” ¹⁵⁰  Paul replied. ¹⁵¹  22:29 Then those who were about to interrogate him stayed away ¹⁵²  from him, and the commanding officer ¹⁵³  was frightened when he realized that Paul ¹⁵⁴  was ¹⁵⁵  a Roman citizen ¹⁵⁶  and that he had had him tied up. ¹⁵⁷ 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁵⁸  wanted to know the true reason ¹⁵⁹  Paul ¹⁶⁰  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹⁶¹  to assemble. He then brought ¹⁶²  Paul down and had him stand before them.

Acts 28:1-31

Paul on Malta

28:1 After we had safely reached shore, ¹⁶³  we learned that the island was called Malta. ¹⁶⁴  28:2 The local inhabitants ¹⁶⁵  showed us extraordinary ¹⁶⁶  kindness, for they built a fire and welcomed us all because it had started to rain ¹⁶⁷  and was cold. 28:3 When Paul had gathered a bundle of brushwood ¹⁶⁸  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 ¹⁶⁹  saw the creature hanging from Paul’s ¹⁷⁰  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ¹⁷¹  has not allowed him to live!” ¹⁷²  28:5 However, ¹⁷³  Paul ¹⁷⁴  shook ¹⁷⁵  the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up ¹⁷⁶  or suddenly drop dead. So after they had waited ¹⁷⁷  a long time and had seen ¹⁷⁸  nothing unusual happen ¹⁷⁹  to him, they changed their minds ¹⁸⁰  and said he was a god. ¹⁸¹ 

28:7 Now in the region around that place ¹⁸²  were fields belonging to the chief official ¹⁸³  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father ¹⁸⁴  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ¹⁸⁵  and after praying, placed ¹⁸⁶  his hands on him and healed ¹⁸⁷  him. 28:9 After this had happened, many of the people on the island who were sick ¹⁸⁸  also came and were healed. ¹⁸⁹  28:10 They also bestowed many honors, ¹⁹⁰  and when we were preparing to sail, ¹⁹¹  they gave ¹⁹²  us all the supplies we needed. ¹⁹³ 

Paul Finally Reaches Rome

28:11 After three months we put out to sea ¹⁹⁴  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ¹⁹⁵  as its figurehead. ¹⁹⁶  28:12 We put in ¹⁹⁷  at Syracuse ¹⁹⁸  and stayed there three days. 28:13 From there we cast off ¹⁹⁹  and arrived at Rhegium, ²⁰⁰  and after one day a south wind sprang up ²⁰¹  and on the second day we came to Puteoli. ²⁰²  28:14 There ²⁰³  we found ²⁰⁴  some brothers ²⁰⁵  and were invited to stay with them seven days. And in this way we came to Rome. ²⁰⁶  28:15 The brothers from there, ²⁰⁷  when they heard about us, came as far as the Forum of Appius ²⁰⁸  and Three Taverns ²⁰⁹  to meet us. When he saw them, ²¹⁰  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live ²¹¹  by himself, with the soldier who was guarding him.

Paul Addresses the Jewish Community in Rome

28:17 After three days ²¹²  Paul ²¹³  called the local Jewish leaders ²¹⁴  together. When they had assembled, he said to them, “Brothers, ²¹⁵  although I had done ²¹⁶  nothing against our people or the customs of our ancestors, ²¹⁷  from Jerusalem ²¹⁸  I was handed over as a prisoner to the Romans. ²¹⁹  28:18 When ²²⁰  they had heard my case, ²²¹  they wanted to release me, ²²²  because there was no basis for a death sentence ²²³  against me. 28:19 But when the Jews objected, ²²⁴  I was forced to appeal to Caesar ²²⁵  – not that I had some charge to bring ²²⁶  against my own people. ²²⁷  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.” ²²⁸  28:21 They replied, ²²⁹  “We have received no letters from Judea about you, nor have any of the brothers come from there ²³⁰  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 ²³¹  that people ²³²  everywhere speak against ²³³  it.”

28:23 They set ²³⁴  a day to meet with him, ²³⁵  and they came to him where he was staying ²³⁶  in even greater numbers. ²³⁷  From morning until evening he explained things ²³⁸  to them, ²³⁹  testifying ²⁴⁰  about the kingdom of God ²⁴¹  and trying to convince ²⁴²  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ²⁴³  by what he said, ²⁴⁴  but others refused ²⁴⁵  to believe. 28:25 So they began to leave, ²⁴⁶  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁴⁷  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ²⁴⁸  but will never understand,

and you will keep on looking, ²⁴⁹  but will never perceive.

28:27 For the heart of this people has become dull, ²⁵⁰ 

and their ears are hard of hearing, ²⁵¹ 

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, ²⁵²  and I would heal them.”’ ²⁵³ 

28:28 “Therefore be advised ²⁵⁴  that this salvation from God ²⁵⁵  has been sent to the Gentiles; ²⁵⁶  they ²⁵⁷  will listen!”

28:29 [[EMPTY]] ²⁵⁸ 

28:30 Paul ²⁵⁹  lived ²⁶⁰  there two whole years in his own rented quarters ²⁶¹  and welcomed ²⁶²  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²⁶³  with complete boldness ²⁶⁴  and without restriction. ²⁶⁵ 

[21:28]  ¹ 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]  ² sn The law refers to the law of Moses.

[21:28]  ³ tn Grk “this place.”

[21:28]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “and has defiled this holy place.”

[21:29]  ⁷ tn Grk “whom.”

[21:29]  ⁸ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30]  ⁹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹³ tn Grk “seeking.”

[21:31]  ¹⁴ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ¹⁸ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ¹⁹ 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.

[21:32]  ²⁰ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ²¹ sn See the note on the word centurion in 10:1.

[21:32]  ²² tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ²³ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ²⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ²⁵ 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.

[21:33]  ²⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ²⁷ tn Grk “seized.”

[21:33]  ²⁸ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ²⁹ 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.

[21:33]  ³⁰ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ³¹ 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.”

[21:34]  ³² tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ³³ 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.”

[21:34]  ³⁴ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ³⁵ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ³⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ³⁷ 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.”

[21:35]  ³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ³⁹ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ⁴⁰ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ⁴¹ 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.

[21:36]  ⁴² 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.

[22:1]  ⁴³ 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.

[22:1]  ⁴⁴ 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.

[22:2]  ⁴⁵ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁴⁶ 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.”

[22:2]  ⁴⁷ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁴⁸ 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.”

[22:2]  ⁴⁹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ⁵⁰ 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.

[22:3]  ⁵¹ tn Grk “a Jewish man.”

[22:3]  ⁵² tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁵³ 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.”

[22:3]  ⁵⁴ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁵⁵ 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.

[22:3]  ⁵⁶ tn Or “our forefathers.”

[22:3]  ⁵⁷ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ⁵⁸ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ⁵⁹ 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.

[22:4]  ⁶⁰ 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).

[22:4]  ⁶¹ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ⁶² tn Grk “binding.” See Acts 8:3.

[22:4]  ⁶³ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ⁶⁴ 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.”

[22:5]  ⁶⁵ 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.

[22:5]  ⁶⁶ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ⁶⁷ 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.

[22:5]  ⁶⁸ 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.

[22:5]  ⁶⁹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ⁷⁰ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:6]  ⁷¹ 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.

[22:6]  ⁷² tn Grk “going and nearing Damascus.”

[22:6]  ⁷³ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁷⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁷⁵ tn Or “shone.”

[22:7]  ⁷⁶ 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.”

[22:9]  ⁷⁷ 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.

[22:10]  ⁷⁸ tn Grk “So I said.”

[22:10]  ⁷⁹ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁸⁰ tn Grk “about all things.”

[22:10]  ⁸¹ 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.

[22:11]  ⁸² 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.”

[22:11]  ⁸³ tn Or “brightness”; Grk “glory.”

[22:11]  ⁸⁴ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ⁸⁵ tn Grk “a certain Ananias.”

[22:12]  ⁸⁶ sn The law refers to the law of Moses.

[22:12]  ⁸⁷ 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.”

[22:13]  ⁸⁸ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁸⁹ 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.

[22:13]  ⁹⁰ 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).

[22:13]  ⁹¹ 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.

[22:13]  ⁹² tn Grk “I looked up to him.”

[22:14]  ⁹³ tn Or “forefathers”; Grk “fathers.”

[22:14]  ⁹⁴ 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.”

[22:14]  ⁹⁵ 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.

[22:14]  ⁹⁶ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁹⁷ 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.”

[22:15]  ⁹⁸ tn Or “a witness to him.”

[22:15]  ⁹⁹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ¹⁰⁰ 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.”

[22:16]  ¹⁰¹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹⁰² sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁰³ 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.

[22:17]  ¹⁰⁴ 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.

[22:17]  ¹⁰⁵ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ¹⁰⁶ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ¹⁰⁷ 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.

[22:19]  ¹⁰⁸ 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.

[22:20]  ¹⁰⁹ 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.

[22:20]  ¹¹⁰ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹¹¹ 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.

[22:20]  ¹¹² tn Or “outer garments.”

[22:20]  ¹¹³ 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.

[22:21]  ¹¹⁴ 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.

[22:22]  ¹¹⁵ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹¹⁶ tn Grk “until this word.”

[22:22]  ¹¹⁷ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹¹⁸ tn Grk “and said.”

[22:22]  ¹¹⁹ tn Grk “this one.”

[22:22]  ¹²⁰ 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.”

[22:23]  ¹²¹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹²² tn Or “outer garments.”

[22:23]  ¹²³ 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.

[22:24]  ¹²⁴ 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]  ¹²⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹²⁹ 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]  ¹³⁰ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹³¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ¹³² 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).”

[22:25]  ¹³³ sn See the note on the word centurion in 10:1.

[22:25]  ¹³⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹³⁵ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26]  ¹³⁶ sn See the note on the word centurion in 10:1.

[22:26]  ¹³⁷ 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.

[22:26]  ¹³⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹³⁹ 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.

[22:26]  ¹⁴⁰ 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?”

[22:26]  ¹⁴¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁴² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ¹⁴³ tn Grk “and said to.”

[22:27]  ¹⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ¹⁴⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁴⁶ tn Grk “He said.”

[22:28]  ¹⁴⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹⁴⁸ 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.

[22:28]  ¹⁴⁹ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹⁵⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  ¹⁵¹ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  ¹⁵² 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.

[22:29]  ¹⁵³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹⁵⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ¹⁵⁵ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ¹⁵⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ¹⁵⁷ 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.

[22:30]  ¹⁵⁸ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁵⁹ 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.”

[22:30]  ¹⁶⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹⁶¹ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹⁶² 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.

[28:1]  ¹⁶³ 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.

[28:1]  ¹⁶⁴ 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.

[28:2]  ¹⁶⁵ 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…).”

[28:2]  ¹⁶⁶ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ¹⁶⁷ 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).”

[28:3]  ¹⁶⁸ tn Or “sticks.”

[28:4]  ¹⁶⁹ 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…).”

[28:4]  ¹⁷⁰ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ¹⁷¹ 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.

[28:4]  ¹⁷² 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.

[28:5]  ¹⁷³ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ¹⁷⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ¹⁷⁵ 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.

[28:6]  ¹⁷⁶ 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.

[28:6]  ¹⁷⁷ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ¹⁷⁸ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ¹⁷⁹ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁸⁰ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ¹⁸¹ 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.

[28:7]  ¹⁸² 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.”

[28:7]  ¹⁸³ 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.

[28:8]  ¹⁸⁴ 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.

[28:8]  ¹⁸⁵ 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.

[28:8]  ¹⁸⁶ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ¹⁸⁷ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  ¹⁸⁸ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ¹⁸⁹ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  ¹⁹⁰ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ¹⁹¹ 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.

[28:10]  ¹⁹² 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.”

[28:10]  ¹⁹³ 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.

[28:11]  ¹⁹⁴ 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.”

[28:11]  ¹⁹⁵ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  ¹⁹⁶ tn Or “as its emblem.”

[28:12]  ¹⁹⁷ 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.

[28:12]  ¹⁹⁸ sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

[28:13]  ¹⁹⁹ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ²⁰⁰ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ²⁰¹ 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.

[28:13]  ²⁰² 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.

[28:14]  ²⁰³ 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.

[28:14]  ²⁰⁴ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ²⁰⁵ sn That is, some fellow Christians.

[28:14]  ²⁰⁶ map For location see JP4 A1.

[28:15]  ²⁰⁷ 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.

[28:15]  ²⁰⁸ 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).

[28:15]  ²⁰⁹ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ²¹⁰ 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.

[28:16]  ²¹¹ tn Or “to stay.”

[28:17]  ²¹² 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.

[28:17]  ²¹³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ²¹⁴ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ²¹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ²¹⁶ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ²¹⁷ tn Or “forefathers”; Grk “fathers.”

[28:17]  ²¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ²¹⁹ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  ²²⁰ 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.

[28:18]  ²²¹ 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.”

[28:18]  ²²² sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²²³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  ²²⁴ tn That is, objected to my release.

[28:19]  ²²⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ²²⁶ 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.’”

[28:19]  ²²⁷ tn Or “my own nation.”

[28:20]  ²²⁸ 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).

[28:21]  ²²⁹ tn Grk “they said to him.”

[28:21]  ²³⁰ 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.

[28:22]  ²³¹ 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.

[28:22]  ²³² 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.

[28:22]  ²³³ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:23]  ²³⁴ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²³⁵ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ²³⁶ tn Or “came to him in his rented quarters.”

[28:23]  ²³⁷ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ²³⁸ 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.

[28:23]  ²³⁹ 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.

[28:23]  ²⁴⁰ 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.”

[28:23]  ²⁴¹ 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.

[28:23]  ²⁴² tn Or “persuade.”

[28:24]  ²⁴³ tn Or “persuaded.”

[28:24]  ²⁴⁴ tn Grk “by the things spoken.”

[28:24]  ²⁴⁵ 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).

[28:25]  ²⁴⁶ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁴⁷ tn Or “forefathers”; Grk “fathers.”

[28:26]  ²⁴⁸ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ²⁴⁹ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ²⁵⁰ tn Or “insensitive.”

[28:27]  ²⁵¹ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ²⁵² sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ²⁵³ sn A quotation from Isa 6:9-10.

[28:28]  ²⁵⁴ tn Grk “Therefore let it be known to you.”

[28:28]  ²⁵⁵ tn Or “of God.”

[28:28]  ²⁵⁶ 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).

[28:28]  ²⁵⁷ tn Grk “they also.”

[28:29]  ²⁵⁸ tc Some later mss include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in Ì^74vid א A B E Ψ 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in Ï it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[28:30]  ²⁵⁹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ²⁶⁰ tn Or “stayed.”

[28:30]  ²⁶¹ 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).”

[28:30]  ²⁶² tn Or “and received.”

[28:31]  ²⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ²⁶⁴ tn Or “openness.”

[28:31]  ²⁶⁵ 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.