Acts 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹  that I now ²  make to you.”

Acts 25:16

25:16 I answered them ³  that it was not the custom of the Romans to hand over anyone ⁴  before the accused had met his accusers face to face ⁵  and had been given ⁶  an opportunity to make a defense against the accusation. ⁷ 

Acts 25:1

Paul Appeals to Caesar

25:1 Now ⁸  three days after Festus ⁹  arrived in the province, he went up to Jerusalem ¹⁰  from Caesarea. ¹¹ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:2

1:2 to the saints, the faithful ¹³  brothers and sisters ¹⁴  in Christ, at Colossae. Grace and peace to you ¹⁵  from God our Father! ¹⁶ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁷  all patience and steadfastness, joyfully

Philippians 1:7

1:7 For ¹⁸  it is right for me to think this about all of you, because I have you in my heart, ¹⁹  since both in my imprisonment ²⁰  and in the defense and confirmation of the gospel all of you became partners in God’s grace ²¹  together with me.

Philippians 1:17

1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ²² 

Philippians 1:1

Salutation

1:1 From Paul ²³  and Timothy, slaves ²⁴  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁵  with the overseers ²⁶  and deacons.

Philippians 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ²⁷  If you think otherwise, God will reveal to you the error of your ways. ²⁸ 

[22:1]  ¹ 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]  ² 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.

[25:16]  ³ 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.

[25:16]  ⁴ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁵ tn Or “has met his accusers in person.”

[25:16]  ⁶ tn Grk “and receives.”

[25:16]  ⁷ 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.”

[25:1]  ⁸ 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]  ⁹ sn See the note on Porcius Festus in 24:27.

[25:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ¹¹ 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).

[1:3]  ¹² tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:2]  ¹³ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁵ tn Or “Grace to you and peace.”

[1:2]  ¹⁶ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:11]  ¹⁷ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:7]  ¹⁸ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹⁹ tn Or possibly “because you have me in your heart.”

[1:7]  ²⁰ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ²¹ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:17]  ²² tn Grk “thinking to cause trouble to my bonds.”

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁴ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁶ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[3:15]  ²⁷ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

[3:15]  ²⁸ tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.