Acts 8:1

8:1 And Saul agreed completely with killing ¹  him.

Saul Begins to Persecute the Church

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.

Acts 8:3

8:3 But Saul was trying to destroy ⁷  the church; entering one house after another, he dragged off ⁸  both men and women and put them in prison. ⁹ 

Acts 9:1-2

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹⁰  to murder ¹¹  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ¹²  in Damascus, so that if he found any who belonged to the Way, ¹³  either men or women, he could bring them as prisoners ¹⁴  to Jerusalem. ¹⁵ 

Acts 9:13-14

9:13 But Ananias replied, ¹⁶  “Lord, I have heard from many people ¹⁷  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 ¹⁸  all who call on your name!” ¹⁹ 

Acts 9:21

9:21 All ²⁰  who heard him were amazed and were saying, “Is this not ²¹  the man who in Jerusalem was ravaging ²²  those who call on this name, and who had come here to bring them as prisoners ²³  to the chief priests?”

Acts 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ²⁴  he attempted to associate ²⁵  with the disciples, and they were all afraid of him, because they did not believe ²⁶  that he was a disciple.

Acts 22:4-5

22:4 I ²⁷  persecuted this Way ²⁸  even to the point of death, ²⁹  tying up ³⁰  both men and women and putting ³¹  them in prison, 22:5 as both the high priest and the whole council of elders ³²  can testify about me. From them ³³  I also received ³⁴  letters to the brothers in Damascus, and I was on my way ³⁵  to make arrests there and bring ³⁶  the prisoners ³⁷  to Jerusalem ³⁸  to be punished.

Acts 26:9-11

26:9 Of course, ³⁹  I myself was convinced ⁴⁰  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 ⁴¹  from the chief priests, but I also cast my vote ⁴²  against them when they were sentenced to death. ⁴³  26:11 I punished ⁴⁴  them often in all the synagogues ⁴⁵  and tried to force ⁴⁶  them to blaspheme. Because I was so furiously enraged ⁴⁷  at them, I went to persecute ⁴⁸  them even in foreign cities.

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁴⁹  said to Paul, “You have permission ⁵⁰  to speak for yourself.” Then Paul held out his hand ⁵¹  and began his defense: ⁵² 

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵³  have not ceased praying for you and asking God ⁵⁴  to fill ⁵⁵  you with the knowledge of his will in all spiritual wisdom and understanding,

Philippians 3:6

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁵⁶  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 1:13

1:13 The ⁵⁷  whole imperial guard ⁵⁸  and everyone else knows ⁵⁹  that I am in prison ⁶⁰  for the sake of Christ,

[8:1]  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]).

[8:1]  ² tn Or “severe.”

[8:1]  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.”

[8:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  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.

[8:1]  ⁶ tn Or “countryside.”

[8:3]  ⁷ 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.

[8:3]  ⁸ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ⁹ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:1]  ¹⁰ tn Or “Saul, making dire threats.”

[9:1]  ¹¹ 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.

[9:2]  ¹² sn See the note on synagogue in 6:9.

[9:2]  ¹³ 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).

[9:2]  ¹⁴ 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.

[9:2]  ¹⁵ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:13]  ¹⁶ 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.

[9:13]  ¹⁷ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ¹⁸ tn Grk “to bind.”

[9:14]  ¹⁹ 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).

[9:21]  ²⁰ 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.

[9:21]  ²¹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ²² 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.

[9:21]  ²³ 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.

[9:26]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ²⁵ tn Or “join.”

[9:26]  ²⁶ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[22:4]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ³⁰ tn Grk “binding.” See Acts 8:3.

[22:4]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ³⁸ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[26:9]  ³⁹ 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.”

[26:9]  ⁴⁰ 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.”

[26:10]  ⁴¹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁴² 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.”

[26:10]  ⁴³ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ⁴⁴ 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.

[26:11]  ⁴⁵ sn See the note on synagogue in 6:9.

[26:11]  ⁴⁶ 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”).

[26:11]  ⁴⁷ 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.”

[26:11]  ⁴⁸ tn Or “I pursued them even as far as foreign cities.”

[26:1]  ⁴⁹ sn See the note on King Agrippa in 25:13.

[26:1]  ⁵⁰ tn Grk “It is permitted for you.”

[26:1]  ⁵¹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁵² tn Or “and began to speak in his own defense.”

[1:9]  ⁵³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁵⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁵⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[3:1]  ⁵⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:13]  ⁵⁷ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ⁵⁸ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ⁵⁹ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁶⁰ tn Grk “my bonds [are].”