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Acts 25:13--26:32

Context
Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa 1  and Bernice arrived at Caesarea 2  to pay their respects 3  to Festus. 4  25:14 While 5  they were staying there many days, Festus 6  explained Paul’s case to the king to get his opinion, 7  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 8  the chief priests and the elders of the Jews informed 9  me about him, 10  asking for a sentence of condemnation 11  against him. 25:16 I answered them 12  that it was not the custom of the Romans to hand over anyone 13  before the accused had met his accusers face to face 14  and had been given 15  an opportunity to make a defense against the accusation. 16  25:17 So after they came back here with me, 17  I did not postpone the case, 18  but the next day I sat 19  on the judgment seat 20  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 21  him with any of the evil deeds I had suspected. 22  25:19 Rather they had several points of disagreement 23  with him about their own religion 24  and about a man named Jesus 25  who was dead, whom Paul claimed 26  to be alive. 25:20 Because I was at a loss 27  how I could investigate these matters, 28  I asked if he were willing to go to Jerusalem and be tried 29  there on these charges. 30  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 31  I ordered him to be kept under guard until I could send him to Caesar.” 32  25:22 Agrippa 33  said to Festus, 34  “I would also like to hear the man myself.” “Tomorrow,” he replied, 35  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa 36  and Bernice came with great pomp 37  and entered the audience hall, 38  along with the senior military officers 39  and the prominent men of the city. When Festus 40  gave the order, 41  Paul was brought in. 25:24 Then Festus 42  said, “King Agrippa, 43  and all you who are present here with us, you see this man about whom the entire Jewish populace 44  petitioned 45  me both in Jerusalem 46  and here, 47  shouting loudly 48  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 49  and when he appealed 50  to His Majesty the Emperor, 51  I decided to send him. 52  25:26 But I have nothing definite 53  to write to my lord 54  about him. 55  Therefore I have brought him before you all, and especially before you, King Agrippa, 56  so that after this preliminary hearing 57  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 58  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa 59  said to Paul, “You have permission 60  to speak for yourself.” Then Paul held out his hand 61  and began his defense: 62 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 63  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 64  familiar with all the customs and controversial issues 65  of the Jews. Therefore I ask 66  you to listen to me patiently. 26:4 Now all the Jews know the way I lived 67  from my youth, spending my life from the beginning among my own people 68  and in Jerusalem. 69  26:5 They know, 70  because they have known 71  me from time past, 72  if they are willing to testify, that according to the strictest party 73  of our religion, I lived as a Pharisee. 74  26:6 And now I stand here on trial 75  because of my hope in the promise made by God to our ancestors, 76  26:7 a promise 77  that our twelve tribes hope to attain as they earnestly serve God 78  night and day. Concerning this hope the Jews are accusing me, 79  Your Majesty! 80  26:8 Why do you people 81  think 82  it is unbelievable 83  that 84  God raises the dead? 26:9 Of course, 85  I myself was convinced 86  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 87  from the chief priests, but I also cast my vote 88  against them when they were sentenced to death. 89  26:11 I punished 90  them often in all the synagogues 91  and tried to force 92  them to blaspheme. Because I was so furiously enraged 93  at them, I went to persecute 94  them even in foreign cities.

26:12 “While doing this very thing, 95  as I was going 96  to Damascus with authority and complete power 97  from the chief priests, 26:13 about noon along the road, Your Majesty, 98  I saw a light from heaven, 99  brighter than the sun, shining everywhere around 100  me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, 101  ‘Saul, Saul, why are you persecuting me? You are hurting yourself 102  by kicking against the goads.’ 103  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 104  ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance 105  as a servant and witness 106  to the things 107  you have seen 108  and to the things in which I will appear to you. 26:17 I will rescue 109  you from your own people 110  and from the Gentiles, to whom 111  I am sending you 26:18 to open their eyes so that they turn 112  from darkness to light and from the power 113  of Satan to God, so that they may receive forgiveness of sins and a share 114  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, 115  I was not disobedient 116  to the heavenly 117  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 118  and to the Gentiles, that they should repent and turn to God, 119  performing deeds consistent with 120  repentance. 26:21 For this reason the Jews seized me in the temple courts 121  and were trying to kill me. 26:22 I have experienced 122  help from God to this day, and so I stand testifying to both small and great, saying nothing except 123  what the prophets and Moses said 124  was going to happen: 26:23 that 125  the Christ 126  was to suffer and be the first to rise from the dead, to proclaim light both to our people 127  and to the Gentiles.” 128 

26:24 As Paul 129  was saying these things in his defense, Festus 130  exclaimed loudly, “You have lost your mind, 131  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 132  “I have not lost my mind, most excellent Festus, 133  but am speaking 134  true and rational 135  words. 26:26 For the king knows about these things, and I am speaking freely 136  to him, 137  because I cannot believe 138  that any of these things has escaped his notice, 139  for this was not done in a corner. 140  26:27 Do you believe the prophets, 141  King Agrippa? 142  I know that you believe.” 26:28 Agrippa 143  said to Paul, “In such a short time are you persuading me to become a Christian?” 144  26:29 Paul replied, “I pray to God that whether in a short or a long time 145  not only you but also all those who are listening to me today could become such as I am, except for these chains.” 146 

26:30 So the king got up, and with him the governor and Bernice and those sitting with them, 26:31 and as they were leaving they said to one another, 147  “This man is not doing anything deserving 148  death or imprisonment.” 26:32 Agrippa 149  said to Festus, 150  “This man could have been released 151  if he had not appealed to Caesar.” 152 

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[25:13]  1 sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  2 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.

[25:13]  3 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay ones respects toAc 25:13.”

[25:13]  4 sn See the note on Porcius Festus in 24:27.

[25:14]  5 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long asAc 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  6 sn See the note on Porcius Festus in 24:27.

[25:14]  7 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for considerationAc 25:14.”

[25:15]  8 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  9 tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges. περί τινος concerning someone 25:15.”

[25:15]  10 tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  11 tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdictαἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  12 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]  13 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  14 tn Or “has met his accusers in person.”

[25:16]  15 tn Grk “and receives.”

[25:16]  16 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.”

[25:17]  17 tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  18 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  19 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  20 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:18]  21 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρεινbring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  22 tn Or “I was expecting.”

[25:19]  23 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argumentAc 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  24 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  25 tn Grk “a certain Jesus.”

[25:19]  26 tn Or “asserted.”

[25:20]  27 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  28 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  29 tn Or “stand trial.”

[25:20]  30 tn Grk “on these things.”

[25:21]  31 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  32 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  33 sn See the note on King Agrippa in 25:13.

[25:22]  34 sn See the note on Porcius Festus in 24:27.

[25:22]  35 tn Grk “said.”

[25:23]  36 sn See the note on King Agrippa in 25:13.

[25:23]  37 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  38 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  39 tn Grk “the chiliarchs” (officers 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.

[25:23]  40 sn See the note on Porcius Festus in 24:27.

[25:23]  41 tn Grk “and Festus ordering, Paul was brought in.” 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. The participle κελεύσαντος (keleusanto") has been taken temporally.

[25:24]  42 sn See the note on Porcius Festus in 24:27.

[25:24]  43 sn See the note on King Agrippa in 25:13.

[25:24]  44 tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, populationτὸ πλῆθος the populaceἅπαν 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]  45 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  47 sn Here means “here in Caesarea.”

[25:24]  48 tn Or “screaming.”

[25:25]  49 sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  50 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  51 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  52 tn The word “him” 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.

[25:26]  53 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  54 sn To my lord means “to His Majesty the Emperor.”

[25:26]  55 tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  56 sn See the note on King Agrippa in 25:13.

[25:26]  57 tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearingτῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27]  58 tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[26:1]  59 sn See the note on King Agrippa in 25:13.

[26:1]  60 tn Grk “It is permitted for you.”

[26:1]  61 tn Or “extended his hand” (a speaker’s gesture).

[26:1]  62 tn Or “and began to speak in his own defense.”

[26:2]  63 sn See the note on King Agrippa in 25:13.

[26:3]  64 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  65 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argumentAc 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  66 tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4]  67 tn Grk “my manner of life.”

[26:4]  68 tn Or “nation.”

[26:4]  69 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  70 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  71 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  72 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time pastπρογινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  73 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  74 sn See the note on Pharisee in 5:34.

[26:6]  75 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  76 tn Or “forefathers”; Grk “fathers.”

[26:7]  77 tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  78 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  79 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  80 tn Grk “O King!”

[26:8]  81 tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  82 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  83 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredibleτί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  84 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  85 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]  86 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]  87 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  88 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]  89 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]  90 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]  91 sn See the note on synagogue in 6:9.

[26:11]  92 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]  93 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 enragedπερισσῶς 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]  94 tn Or “I pursued them even as far as foreign cities.”

[26:12]  95 tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  96 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  97 tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[26:13]  98 tn Grk “O King.”

[26:13]  99 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  100 tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[26:14]  101 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  102 tn Grk “It is hard for you.”

[26:14]  103 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:15]  104 tn Grk “said.”

[26:16]  105 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  106 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  107 tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  108 tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì74 א A C2 E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA27 includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  109 tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  110 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  111 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  112 sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  113 tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  114 tn Or “and an inheritance.”

[26:19]  115 sn See the note on King Agrippa in 25:13.

[26:19]  116 sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  117 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  118 tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  119 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  120 tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentanceLk 3:8; Mt 3:8. For this . τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:21]  121 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  122 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  123 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  124 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  125 tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενοςεἰ παθητὸς ὁ Χριστός testifyingthat the Christ was to sufferAc 26:23.”

[26:23]  126 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  127 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  128 sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:24]  129 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  130 sn See the note on Porcius Festus in 24:27.

[26:24]  131 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.”

[26:25]  132 tn Grk “said.”

[26:25]  133 sn See the note on Porcius Festus in 24:27.

[26:25]  134 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  135 tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationalityἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[26:26]  136 tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  137 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  138 tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  139 tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  140 tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[26:27]  141 sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  142 sn See the note on King Agrippa in 25:13.

[26:28]  143 sn See the note on King Agrippa in 25:13.

[26:28]  144 tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:29]  145 tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  146 sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[26:31]  147 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  148 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  149 sn See the note on King Agrippa in 25:13.

[26:32]  150 sn See the note on Porcius Festus in 24:27.

[26:32]  151 tn Or “set free.”

[26:32]  152 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).



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