Acts 19:33

19:33 Some of the crowd concluded ¹  it was about ²  Alexander because the Jews had pushed him to the front. ³  Alexander, gesturing ⁴  with his hand, was wanting to make a defense ⁵  before the public assembly. ⁶ 

Acts 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁷  that you have been a judge over this nation for many years, I confidently make my defense. ⁸ 

Acts 25:8

25:8 Paul said in his defense, ⁹  “I have committed no offense ¹⁰  against the Jewish law ¹¹  or against the temple or against Caesar.” ¹² 

Acts 25:16

25:16 I answered them ¹³  that it was not the custom of the Romans to hand over anyone ¹⁴  before the accused had met his accusers face to face ¹⁵  and had been given ¹⁶  an opportunity to make a defense against the accusation. ¹⁷ 

Acts 26:1-2

Paul Offers His Defense

26:1 So Agrippa ¹⁸  said to Paul, “You have permission ¹⁹  to speak for yourself.” Then Paul held out his hand ²⁰  and began his defense: ²¹ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²²  I consider myself fortunate that I am about to make my defense before you today,

Acts 26:24

26:24 As Paul ²³  was saying these things in his defense, Festus ²⁴  exclaimed loudly, “You have lost your mind, ²⁵  Paul! Your great learning is driving you insane!”

Luke 12:11

12:11 But when they bring you before the synagogues, ²⁶  the ²⁷  rulers, and the authorities, do not worry about how you should make your defense ²⁸  or what you should say,

Luke 21:14

21:14 Therefore be resolved ²⁹  not to rehearse ³⁰  ahead of time how to make your defense.

Romans 2:15

2:15 They ³¹  show that the work of the law is written ³²  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ³³  them, ³⁴ 

Romans 2:1

The Condemnation of the Moralist

2:1 ³⁵ Therefore ³⁶  you are without excuse, ³⁷  whoever you are, ³⁸  when you judge someone else. ³⁹  For on whatever grounds ⁴⁰  you judge another, you condemn yourself, because you who judge practice the same things.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴¹  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 ⁴²  brothers and sisters ⁴³  in Christ, at Colossae. Grace and peace to you ⁴⁴  from God our Father! ⁴⁵ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁴⁶  all patience and steadfastness, joyfully

Colossians 1:19

1:19 For God ⁴⁷  was pleased to have all his ⁴⁸  fullness dwell ⁴⁹  in the Son ⁵⁰ 

Philippians 1:7

1:7 For ⁵¹  it is right for me to think this about all of you, because I have you in my heart, ⁵²  since both in my imprisonment ⁵³  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁵⁴  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. ⁵⁵ 

Philippians 1:2

1:2 Grace and peace to you ⁵⁶  from God our Father and the Lord Jesus Christ!

Philippians 4:16

4:16 For even in Thessalonica ⁵⁷  on more than one occasion ⁵⁸  you sent something for my need.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁵⁹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ⁶⁰  If you think otherwise, God will reveal to you the error of your ways. ⁶¹ 

[19:33]  ¹ tn Or “Some of the crowd gave instructions to.”

[19:33]  ² tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ³ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁴ tn Or “motioning.”

[19:33]  ⁵ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁶ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[24:10]  ⁷ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ⁸ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[25:8]  ⁹ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ¹⁰ tn Grk “I have sinned…in nothing.”

[25:8]  ¹¹ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  ¹² tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:16]  ¹³ 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]  ¹⁴ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ¹⁵ tn Or “has met his accusers in person.”

[25:16]  ¹⁶ tn Grk “and receives.”

[25:16]  ¹⁷ 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.”

[26:1]  ¹⁸ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁹ tn Grk “It is permitted for you.”

[26:1]  ²⁰ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²¹ tn Or “and began to speak in his own defense.”

[26:2]  ²² sn See the note on King Agrippa in 25:13.

[26:24]  ²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²⁴ sn See the note on Porcius Festus in 24:27.

[26:24]  ²⁵ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[12:11]  ²⁶ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ²⁷ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ²⁸ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[21:14]  ²⁹ tn Grk “determine in your hearts.”

[21:14]  ³⁰ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[2:15]  ³¹ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ³² tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ³³ tn Or “excuse.”

[2:15]  ³⁴ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:1]  ³⁵ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ³⁶ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ³⁷ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ³⁸ tn Grk “O man.”

[2:1]  ³⁹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁴⁰ tn Grk “in/by (that) which.”

[1:3]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Or “Grace to you and peace.”

[1:2]  ⁴⁵ 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]  ⁴⁶ 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.

[1:19]  ⁴⁷ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁴⁸ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁴⁹ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁵⁰ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:7]  ⁵¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ⁵² tn Or possibly “because you have me in your heart.”

[1:7]  ⁵³ 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]  ⁵⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:17]  ⁵⁵ tn Grk “thinking to cause trouble to my bonds.”

[1:2]  ⁵⁶ tn Grk “Grace to you and peace.”

[4:16]  ⁵⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ⁵⁸ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[4:1]  ⁵⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:15]  ⁶⁰ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

[3:15]  ⁶¹ 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.