Acts 12:25--28:31

12:25 So Barnabas and Saul returned to ¹  Jerusalem ²  when they had completed ³  their mission, ⁴  bringing along with them John Mark. ⁵ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁶  Barnabas, Simeon called Niger, ⁷  Lucius the Cyrenian, ⁸  Manaen (a close friend of Herod ⁹  the tetrarch ¹⁰  from childhood ¹¹ ) and Saul. 13:2 While they were serving ¹²  the Lord and fasting, the Holy Spirit said, “Set apart ¹³  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹⁴  and ¹⁵  prayed and placed their hands ¹⁶  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹⁷  sent out by the Holy Spirit, went down to Seleucia, ¹⁸  and from there they sailed to Cyprus. ¹⁹  13:5 When ²⁰  they arrived ²¹  in Salamis, ²²  they began to proclaim ²³  the word of God in the Jewish synagogues. ²⁴  (Now they also had John ²⁵  as their assistant.) ²⁶  13:6 When they had crossed over ²⁷  the whole island as far as Paphos, ²⁸  they found a magician, a Jewish false prophet named Bar-Jesus, ²⁹  13:7 who was with the proconsul ³⁰  Sergius Paulus, an intelligent man. The proconsul ³¹  summoned ³²  Barnabas and Saul and wanted to hear ³³  the word of God. 13:8 But the magician Elymas ³⁴  (for that is the way his name is translated) ³⁵  opposed them, trying to turn the proconsul ³⁶  away from the faith. 13:9 But Saul (also known as Paul), ³⁷  filled with the Holy Spirit, ³⁸  stared straight ³⁹  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ⁴⁰  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁴¹  13:11 Now ⁴²  look, the hand of the Lord is against ⁴³  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁴⁴  and darkness came over ⁴⁵  him, and he went around seeking people ⁴⁶  to lead him by the hand. 13:12 Then when the proconsul ⁴⁷  saw what had happened, he believed, ⁴⁸  because he was greatly astounded ⁴⁹  at the teaching about ⁵⁰  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁵¹  from Paphos ⁵²  and came to Perga ⁵³  in Pamphylia, ⁵⁴  but John ⁵⁵  left them and returned to Jerusalem. ⁵⁶  13:14 Moving on from ⁵⁷  Perga, ⁵⁸  they arrived at Pisidian Antioch, ⁵⁹  and on the Sabbath day they went into ⁶⁰  the synagogue ⁶¹  and sat down. 13:15 After the reading from the law and the prophets, ⁶²  the leaders of the synagogue ⁶³  sent them a message, ⁶⁴  saying, “Brothers, ⁶⁵  if you have any message ⁶⁶  of exhortation ⁶⁷  for the people, speak it.” ⁶⁸  13:16 So Paul stood up, ⁶⁹  gestured ⁷⁰  with his hand and said,

“Men of Israel, ⁷¹  and you Gentiles who fear God, ⁷²  listen: 13:17 The God of this people Israel ⁷³  chose our ancestors ⁷⁴  and made the people great ⁷⁵  during their stay as foreigners ⁷⁶  in the country ⁷⁷  of Egypt, and with uplifted arm ⁷⁸  he led them out of it. 13:18 For ⁷⁹  a period of about forty years he put up with ⁸⁰  them in the wilderness. ⁸¹  13:19 After ⁸²  he had destroyed ⁸³  seven nations ⁸⁴  in the land of Canaan, he gave his people their land as an inheritance. ⁸⁵  13:20 All this took ⁸⁶  about four hundred fifty years. After this ⁸⁷  he gave them judges until the time of ⁸⁸  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁸⁹  forty years. 13:22 After removing him, God ⁹⁰  raised up ⁹¹  David their king. He testified about him: ⁹²  ‘I have found David ⁹³  the son of Jesse to be a man after my heart, ⁹⁴  who will accomplish everything I want him to do.’ ⁹⁵  13:23 From the descendants ⁹⁶  of this man ⁹⁷  God brought to Israel a Savior, Jesus, just as he promised. ⁹⁸  13:24 Before ⁹⁹  Jesus ¹⁰⁰  arrived, John ¹⁰¹  had proclaimed a baptism for repentance ¹⁰²  to all the people of Israel. 13:25 But while John was completing his mission, ¹⁰³  he said repeatedly, ¹⁰⁴  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹⁰⁵  13:26 Brothers, ¹⁰⁶  descendants ¹⁰⁷  of Abraham’s family, ¹⁰⁸  and those Gentiles among you who fear God, ¹⁰⁹  the message ¹¹⁰  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹¹¹  him, ¹¹²  and they fulfilled the sayings ¹¹³  of the prophets that are read every Sabbath by condemning ¹¹⁴  him. ¹¹⁵  13:28 Though ¹¹⁶  they found ¹¹⁷  no basis ¹¹⁸  for a death sentence, ¹¹⁹  they asked Pilate to have him executed. 13:29 When they had accomplished ¹²⁰  everything that was written ¹²¹  about him, they took him down ¹²²  from the cross ¹²³  and placed him ¹²⁴  in a tomb. 13:30 But God raised ¹²⁵  him from the dead, 13:31 and ¹²⁶  for many days he appeared to those who had accompanied ¹²⁷  him from Galilee to Jerusalem. These ¹²⁸  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹²⁹  13:33 that this promise ¹³⁰  God has fulfilled to us, their children, by raising ¹³¹  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹³²  today I have fathered you.’ ¹³³  13:34 But regarding the fact that he has raised Jesus ¹³⁴  from the dead, never ¹³⁵  again to be ¹³⁶  in a state of decay, God ¹³⁷  has spoken in this way: ‘I will give you ¹³⁸  the holy and trustworthy promises ¹³⁹  made to David.’ ¹⁴⁰  13:35 Therefore he also says in another psalm, ¹⁴¹  ‘You will not permit your Holy One ¹⁴²  to experience ¹⁴³  decay.’ ¹⁴⁴  13:36 For David, after he had served ¹⁴⁵  God’s purpose in his own generation, died, ¹⁴⁶  was buried with his ancestors, ¹⁴⁷  and experienced ¹⁴⁸  decay, 13:37 but the one ¹⁴⁹  whom God raised up did not experience ¹⁵⁰  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹⁵¹  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁵²  everyone who believes is justified ¹⁵³  from everything from which the law of Moses could not justify ¹⁵⁴  you. ¹⁵⁵  13:40 Watch out, ¹⁵⁶  then, that what is spoken about by ¹⁵⁷  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁵⁸ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁵⁹ 

13:42 As Paul and Barnabas ¹⁶⁰  were going out, ¹⁶¹  the people ¹⁶²  were urging ¹⁶³  them to speak about these things ¹⁶⁴  on the next Sabbath. 13:43 When the meeting of the synagogue ¹⁶⁵  had broken up, ¹⁶⁶  many of the Jews and God-fearing proselytes ¹⁶⁷  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁶⁸  them ¹⁶⁹  to continue ¹⁷⁰  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹⁷¹  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁷²  and they began to contradict ¹⁷³  what Paul was saying ¹⁷⁴  by reviling him. ¹⁷⁵  13:46 Both Paul and Barnabas replied courageously, ¹⁷⁶  “It was necessary to speak the word of God ¹⁷⁷  to you first. Since you reject it and do not consider yourselves worthy ¹⁷⁸  of eternal life, we ¹⁷⁹  are turning to the Gentiles. ¹⁸⁰  13:47 For this ¹⁸¹  is what the Lord has commanded us: ‘I have appointed ¹⁸²  you to be a light ¹⁸³  for the Gentiles, to bring salvation ¹⁸⁴  to the ends of the earth.’” ¹⁸⁵  13:48 When the Gentiles heard this, they began to rejoice ¹⁸⁶  and praise ¹⁸⁷  the word of the Lord, and all who had been appointed for eternal life ¹⁸⁸  believed. 13:49 So the word of the Lord was spreading ¹⁸⁹  through the entire region. 13:50 But the Jews incited ¹⁹⁰  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹⁹¹  of their region. 13:51 So after they shook ¹⁹²  the dust off their feet ¹⁹³  in protest against them, they went to Iconium. ¹⁹⁴  13:52 And the disciples were filled with joy ¹⁹⁵  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁹⁶  when Paul and Barnabas ¹⁹⁷  went into the Jewish synagogue ¹⁹⁸  and spoke in such a way that a large group ¹⁹⁹  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ²⁰⁰  stirred up the Gentiles and poisoned their minds ²⁰¹  against the brothers. 14:3 So they stayed there ²⁰²  for a considerable time, speaking out courageously for the Lord, who testified ²⁰³  to the message ²⁰⁴  of his grace, granting miraculous signs ²⁰⁵  and wonders to be performed through their hands. 14:4 But the population ²⁰⁶  of the city was divided; some ²⁰⁷  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ²⁰⁸  an attempt to mistreat ²⁰⁹  them and stone them, ²¹⁰  14:6 Paul and Barnabas ²¹¹  learned about it ²¹²  and fled to the Lycaonian cities of Lystra ²¹³  and Derbe ²¹⁴  and the surrounding region. 14:7 There ²¹⁵  they continued to proclaim ²¹⁶  the good news.

Paul and Barnabas at Lystra

14:8 In ²¹⁷  Lystra ²¹⁸  sat a man who could not use his feet, ²¹⁹  lame from birth, ²²⁰  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²²¹  stared ²²²  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²²³  And the man ²²⁴  leaped up and began walking. ²²⁵  14:11 So when the crowds saw what Paul had done, they shouted ²²⁶  in the Lycaonian language, ²²⁷  “The gods have come down to us in human form!” ²²⁸  14:12 They began to call ²²⁹  Barnabas Zeus ²³⁰  and Paul Hermes, ²³¹  because he was the chief speaker. 14:13 The priest of the temple ²³²  of Zeus, ²³³  located just outside the city, brought bulls ²³⁴  and garlands ²³⁵  to the city gates; he and the crowds wanted to offer sacrifices to them. ²³⁶  14:14 But when the apostles ²³⁷  Barnabas and Paul heard about ²³⁸  it, they tore ²³⁹  their clothes and rushed out ²⁴⁰  into the crowd, shouting, ²⁴¹  14:15 “Men, why are you doing these things? We too are men, with human natures ²⁴²  just like you! We are proclaiming the good news to you, so that you should turn ²⁴³  from these worthless ²⁴⁴  things to the living God, who made the heaven, the earth, ²⁴⁵  the sea, and everything that is in them. 14:16 In ²⁴⁶  past ²⁴⁷  generations he allowed all the nations ²⁴⁸  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ²⁴⁹  by giving you rain from heaven ²⁵⁰  and fruitful seasons, satisfying you ²⁵¹  with food and your hearts with joy.” ²⁵²  14:18 Even by saying ²⁵³  these things, they scarcely persuaded ²⁵⁴  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ²⁵⁵  and Iconium, ²⁵⁶  and after winning ²⁵⁷  the crowds over, they stoned ²⁵⁸  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ²⁵⁹  into the city. On ²⁶⁰  the next day he left with Barnabas for Derbe. ²⁶¹ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ²⁶²  to Iconium, ²⁶³  and to Antioch. ²⁶⁴  14:22 They strengthened ²⁶⁵  the souls of the disciples and encouraged them to continue ²⁶⁶  in the faith, saying, “We must enter the kingdom ²⁶⁷  of God through many persecutions.” ²⁶⁸  14:23 When they had appointed elders ²⁶⁹  for them in the various churches, ²⁷⁰  with prayer and fasting ²⁷¹  they entrusted them to the protection ²⁷²  of the Lord in whom they had believed. 14:24 Then they passed through ²⁷³  Pisidia and came into Pamphylia, ²⁷⁴  14:25 and when they had spoken the word ²⁷⁵  in Perga, ²⁷⁶  they went down to Attalia. ²⁷⁷  14:26 From there they sailed back to Antioch, ²⁷⁸  where they had been commended ²⁷⁹  to the grace of God for the work they had now completed. ²⁸⁰  14:27 When they arrived and gathered the church together, they reported ²⁸¹  all the things God ²⁸²  had done with them, and that he had opened a door ²⁸³  of faith for the Gentiles. 14:28 So they spent ²⁸⁴  considerable ²⁸⁵  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ²⁸⁶  and began to teach the brothers, “Unless you are circumcised ²⁸⁷  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ²⁸⁸  with them, the church ²⁸⁹  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁹⁰  the apostles and elders in Jerusalem ²⁹¹  about this point of disagreement. ²⁹²  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²⁹³  and Samaria, they were relating at length ²⁹⁴  the conversion of the Gentiles and bringing great joy ²⁹⁵  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ²⁹⁶  by the church and the apostles and the elders, and they reported ²⁹⁷  all the things God had done with them. ²⁹⁸  15:5 But some from the religious party of the Pharisees ²⁹⁹  who had believed stood up and said, “It is necessary ³⁰⁰  to circumcise the Gentiles ³⁰¹  and to order them to observe ³⁰²  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ³⁰³  about this matter. 15:7 After there had been much debate, ³⁰⁴  Peter stood up and said to them, “Brothers, you know that some time ago ³⁰⁵  God chose ³⁰⁶  me to preach to the Gentiles so they would hear the message ³⁰⁷  of the gospel ³⁰⁸  and believe. ³⁰⁹  15:8 And God, who knows the heart, ³¹⁰  has testified ³¹¹  to them by giving them the Holy Spirit just as he did to us, ³¹²  15:9 and he made no distinction ³¹³  between them and us, cleansing ³¹⁴  their hearts by faith. 15:10 So now why are you putting God to the test ³¹⁵  by placing on the neck of the disciples a yoke ³¹⁶  that neither our ancestors ³¹⁷  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ³¹⁸  the grace of the Lord Jesus, in the same way as they are.” ³¹⁹ 

15:12 The whole group kept quiet ³²⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ³²¹  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ³²²  James replied, ³²³  “Brothers, listen to me. 15:14 Simeon ³²⁴  has explained ³²⁵  how God first concerned himself ³²⁶  to select ³²⁷  from among the Gentiles ³²⁸  a people for his name. 15:15 The ³²⁹  words of the prophets agree ³³⁰  with this, as it is written,

15:16 ‘After this ³³¹  I ³³²  will return,

and I will rebuild the fallen tent ³³³  of David;

I will rebuild its ruins and restore ³³⁴  it,

15:17 so that the rest of humanity ³³⁵  may seek the Lord,

namely, ³³⁶  all the Gentiles ³³⁷  I have called to be my own,’ ³³⁸  says the Lord, ³³⁹  who makes these things 15:18 known ³⁴⁰  from long ago. ³⁴¹ 

15:19 “Therefore I conclude ³⁴²  that we should not cause extra difficulty ³⁴³  for those among the Gentiles ³⁴⁴  who are turning to God, 15:20 but that we should write them a letter ³⁴⁵  telling them to abstain ³⁴⁶  from things defiled ³⁴⁷  by idols and from sexual immorality and from what has been strangled ³⁴⁸  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ³⁴⁹  because he is read aloud ³⁵⁰  in the synagogues ³⁵¹  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ³⁵²  to send men chosen from among them, Judas called Barsabbas and Silas, ³⁵³  leaders among the brothers, to Antioch ³⁵⁴  with Paul and Barnabas. 15:23 They sent this letter with them: ³⁵⁵ 

From the apostles ³⁵⁶  and elders, your brothers, ³⁵⁷  to the Gentile brothers and sisters ³⁵⁸  in Antioch, ³⁵⁹  Syria, ³⁶⁰  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ³⁶¹  you, upsetting ³⁶²  your minds ³⁶³  by what they said, ³⁶⁴  15:25 we have unanimously ³⁶⁵  decided ³⁶⁶  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ³⁶⁷  have risked their lives ³⁶⁸  for the name of our Lord Jesus Christ. ³⁶⁹  15:27 Therefore we are sending ³⁷⁰  Judas and Silas ³⁷¹  who will tell you these things themselves in person. ³⁷²  15:28 For it seemed best to the Holy Spirit and to us ³⁷³  not to place any greater burden on you than these necessary rules: ³⁷⁴  15:29 that you abstain from meat that has been sacrificed to idols ³⁷⁵  and from blood and from what has been strangled ³⁷⁶  and from sexual immorality. ³⁷⁷  If you keep yourselves from doing these things, ³⁷⁸  you will do well. Farewell. ³⁷⁹ 

15:30 So when they were dismissed, ³⁸⁰  they went down to Antioch, ³⁸¹  and after gathering the entire group ³⁸²  together, they delivered the letter. 15:31 When they read it aloud, ³⁸³  the people ³⁸⁴  rejoiced at its encouragement. ³⁸⁵  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ³⁸⁶  15:33 After ³⁸⁷  they had spent some time there, ³⁸⁸  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ³⁸⁹  15:35 But Paul and Barnabas remained in Antioch, ³⁹⁰  teaching and proclaiming (along with many others) ³⁹¹  the word of the Lord. ³⁹² 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ³⁹³  and visit the brothers in every town where we proclaimed the word of the Lord ³⁹⁴  to see how they are doing.” ³⁹⁵  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ³⁹⁶  that they should not take along this one who had left them in Pamphylia ³⁹⁷  and had not accompanied them in the work. 15:39 They had ³⁹⁸  a sharp disagreement, ³⁹⁹  so that they parted company. Barnabas took along ⁴⁰⁰  Mark and sailed away to Cyprus, ⁴⁰¹  15:40 but Paul chose Silas and set out, commended ⁴⁰²  to the grace of the Lord by the brothers and sisters. ⁴⁰³  15:41 He passed through Syria and Cilicia, strengthening ⁴⁰⁴  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁴⁰⁵  and to Lystra. ⁴⁰⁶  A disciple ⁴⁰⁷  named Timothy was there, the son of a Jewish woman who was a believer, ⁴⁰⁸  but whose father was a Greek. ⁴⁰⁹  16:2 The brothers in Lystra ⁴¹⁰  and Iconium ⁴¹¹  spoke well ⁴¹²  of him. ⁴¹³  16:3 Paul wanted Timothy ⁴¹⁴  to accompany him, and he took ⁴¹⁵  him and circumcised ⁴¹⁶  him because of the Jews who were in those places, ⁴¹⁷  for they all knew that his father was Greek. ⁴¹⁸  16:4 As they went through the towns, ⁴¹⁹  they passed on ⁴²⁰  the decrees that had been decided on by the apostles and elders in Jerusalem ⁴²¹  for the Gentile believers ⁴²²  to obey. ⁴²³  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁴²⁴ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁴²⁵  and Galatia, ⁴²⁶  having been prevented ⁴²⁷  by the Holy Spirit from speaking the message ⁴²⁸  in the province of Asia. ⁴²⁹  16:7 When they came to ⁴³⁰  Mysia, ⁴³¹  they attempted to go into Bithynia, ⁴³²  but the Spirit of Jesus did not allow ⁴³³  them to do this, ⁴³⁴  16:8 so they passed through ⁴³⁵  Mysia ⁴³⁶  and went down to Troas. ⁴³⁷  16:9 A ⁴³⁸  vision appeared to Paul during the night: A Macedonian man was standing there ⁴³⁹  urging him, ⁴⁴⁰  “Come over ⁴⁴¹  to Macedonia ⁴⁴²  and help us!” 16:10 After Paul ⁴⁴³  saw the vision, we attempted ⁴⁴⁴  immediately to go over to Macedonia, ⁴⁴⁵  concluding that God had called ⁴⁴⁶  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁴⁴⁷  from Troas ⁴⁴⁸  and sailed a straight course ⁴⁴⁹  to Samothrace, ⁴⁵⁰  the next day to Neapolis, ⁴⁵¹  16:12 and from there to Philippi, ⁴⁵²  which is a leading city of that district ⁴⁵³  of Macedonia, ⁴⁵⁴  a Roman colony. ⁴⁵⁵  We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ⁴⁵⁶  and began to speak ⁴⁵⁷  to the women ⁴⁵⁸  who had assembled there. ⁴⁵⁹  16:14 A ⁴⁶⁰  woman named Lydia, a dealer in purple cloth ⁴⁶¹  from the city of Thyatira, ⁴⁶²  a God-fearing woman, listened to us. ⁴⁶³  The Lord opened her heart to respond ⁴⁶⁴  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁴⁶⁵  “If ⁴⁶⁶  you consider me to be a believer in the Lord, ⁴⁶⁷  come and stay in my house.” And she persuaded ⁴⁶⁸  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ⁴⁶⁹  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ⁴⁷⁰  She ⁴⁷¹  brought her owners ⁴⁷²  a great profit by fortune-telling. ⁴⁷³  16:17 She followed behind Paul and us and kept crying out, ⁴⁷⁴  “These men are servants ⁴⁷⁵  of the Most High God, who are proclaiming to you the way ⁴⁷⁶  of salvation.” ⁴⁷⁷  16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁴⁷⁸  and turned ⁴⁷⁹  and said to the spirit, “I command you in the name of Jesus Christ ⁴⁸⁰  to come out of her!” And it came out of her at once. ⁴⁸¹  16:19 But when her owners ⁴⁸²  saw their hope of profit ⁴⁸³  was gone, they seized ⁴⁸⁴  Paul and Silas and dragged ⁴⁸⁵  them into the marketplace before the authorities. 16:20 When ⁴⁸⁶  they had brought them ⁴⁸⁷  before the magistrates, they said, “These men are throwing our city into confusion. ⁴⁸⁸  They are ⁴⁸⁹  Jews 16:21 and are advocating ⁴⁹⁰  customs that are not lawful for us to accept ⁴⁹¹  or practice, ⁴⁹²  since we are ⁴⁹³  Romans.”

16:22 The crowd joined the attack ⁴⁹⁴  against them, and the magistrates tore the clothes ⁴⁹⁵  off Paul and Silas ⁴⁹⁶  and ordered them to be beaten with rods. ⁴⁹⁷  16:23 After they had beaten them severely, ⁴⁹⁸  they threw them into prison and commanded ⁴⁹⁹  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁵⁰⁰  and fastened their feet in the stocks. ⁵⁰¹ 

16:25 About midnight Paul and Silas were praying ⁵⁰²  and singing hymns to God, ⁵⁰³  and the rest of ⁵⁰⁴  the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁵⁰⁵  of all the prisoners came loose. 16:27 When the jailer woke up ⁵⁰⁶  and saw the doors of the prison standing open, ⁵⁰⁷  he drew his sword and was about to kill himself, ⁵⁰⁸  because he assumed ⁵⁰⁹  the prisoners had escaped. 16:28 But Paul called out loudly, ⁵¹⁰  “Do not harm yourself, ⁵¹¹  for we are all here!” 16:29 Calling for lights, the jailer ⁵¹²  rushed in and fell down ⁵¹³  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁵¹⁴  and asked, “Sirs, what must ⁵¹⁵  I do to be saved?” 16:31 They replied, ⁵¹⁶  “Believe ⁵¹⁷  in the Lord Jesus ⁵¹⁸  and you will be saved, you and your household.” 16:32 Then ⁵¹⁹  they spoke the word of the Lord ⁵²⁰  to him, along with all those who were in his house. 16:33 At ⁵²¹  that hour of the night he took them ⁵²²  and washed their wounds; ⁵²³  then ⁵²⁴  he and all his family ⁵²⁵  were baptized right away. ⁵²⁶  16:34 The jailer ⁵²⁷  brought them into his house and set food ⁵²⁸  before them, and he rejoiced greatly ⁵²⁹  that he had come to believe ⁵³⁰  in God, together with his entire household. ⁵³¹  16:35 At daybreak ⁵³²  the magistrates ⁵³³  sent their police officers, ⁵³⁴  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ⁵³⁵  “The magistrates have sent orders ⁵³⁶  to release you. So come out now and go in peace.” ⁵³⁷  16:37 But Paul said to the police officers, ⁵³⁸  “They had us beaten in public ⁵³⁹  without a proper trial ⁵⁴⁰  – even though we are Roman citizens ⁵⁴¹  – and they threw us ⁵⁴²  in prison. And now they want to send us away ⁵⁴³  secretly? Absolutely not! They ⁵⁴⁴  themselves must come and escort us out!” ⁵⁴⁵  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁵⁴⁶  were Roman citizens ⁵⁴⁷  16:39 and came ⁵⁴⁸  and apologized to them. After ⁵⁴⁹  they brought them out, they asked them repeatedly ⁵⁵⁰  to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁵⁵¹  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ⁵⁵²  Amphipolis ⁵⁵³  and Apollonia, ⁵⁵⁴  they came to Thessalonica, ⁵⁵⁵  where there was a Jewish synagogue. ⁵⁵⁶  17:2 Paul went to the Jews in the synagogue, ⁵⁵⁷  as he customarily did, and on three Sabbath days he addressed ⁵⁵⁸  them from the scriptures, 17:3 explaining and demonstrating ⁵⁵⁹  that the Christ ⁵⁶⁰  had to suffer and to rise from the dead, ⁵⁶¹  saying, ⁵⁶²  “This Jesus I am proclaiming to you is the Christ.” ⁵⁶³  17:4 Some of them were persuaded ⁵⁶⁴  and joined Paul and Silas, along with a large group ⁵⁶⁵  of God-fearing Greeks ⁵⁶⁶  and quite a few ⁵⁶⁷  prominent women. 17:5 But the Jews became jealous, ⁵⁶⁸  and gathering together some worthless men from the rabble in the marketplace, ⁵⁶⁹  they formed a mob ⁵⁷⁰  and set the city in an uproar. ⁵⁷¹  They attacked Jason’s house, ⁵⁷²  trying to find Paul and Silas ⁵⁷³  to bring them out to the assembly. ⁵⁷⁴  17:6 When they did not find them, they dragged ⁵⁷⁵  Jason and some of the brothers before the city officials, ⁵⁷⁶  screaming, “These people who have stirred up trouble ⁵⁷⁷  throughout the world ⁵⁷⁸  have come here too, 17:7 and ⁵⁷⁹  Jason has welcomed them as guests! They ⁵⁸⁰  are all acting against Caesar’s ⁵⁸¹  decrees, saying there is another king named ⁵⁸²  Jesus!” ⁵⁸³  17:8 They caused confusion among ⁵⁸⁴  the crowd and the city officials ⁵⁸⁵  who heard these things. 17:9 After ⁵⁸⁶  the city officials ⁵⁸⁷  had received bail ⁵⁸⁸  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁵⁸⁹  at once, during the night. When they arrived, ⁵⁹⁰  they went to the Jewish synagogue. ⁵⁹¹  17:11 These Jews ⁵⁹²  were more open-minded ⁵⁹³  than those in Thessalonica, ⁵⁹⁴  for they eagerly ⁵⁹⁵  received ⁵⁹⁶  the message, examining ⁵⁹⁷  the scriptures carefully every day ⁵⁹⁸  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁵⁹⁹  prominent ⁶⁰⁰  Greek women and men. 17:13 But when the Jews from Thessalonica ⁶⁰¹  heard that Paul had also proclaimed the word of God ⁶⁰²  in Berea, ⁶⁰³  they came there too, inciting ⁶⁰⁴  and disturbing ⁶⁰⁵  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁶⁰⁶  at once, but Silas and Timothy remained in Berea. ⁶⁰⁷  17:15 Those who accompanied Paul escorted him as far as Athens, ⁶⁰⁸  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁶⁰⁹ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁶¹⁰  his spirit was greatly upset ⁶¹¹  because he saw ⁶¹²  the city was full of idols. 17:17 So he was addressing ⁶¹³  the Jews and the God-fearing Gentiles ⁶¹⁴  in the synagogue, ⁶¹⁵  and in the marketplace every day ⁶¹⁶  those who happened to be there. 17:18 Also some of the Epicurean ⁶¹⁷  and Stoic ⁶¹⁸  philosophers were conversing ⁶¹⁹  with him, and some were asking, ⁶²⁰  “What does this foolish babbler ⁶²¹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁶²²  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁶²³  17:19 So they took Paul and ⁶²⁴  brought him to the Areopagus, ⁶²⁵  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁶²⁶  to our ears, so we want to know what they ⁶²⁷  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁶²⁸  in nothing else than telling ⁶²⁹  or listening to something new.) ⁶³⁰ 

17:22 So Paul stood ⁶³¹  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁶³²  in all respects. ⁶³³  17:23 For as I went around and observed closely your objects of worship, ⁶³⁴  I even found an altar with this inscription: ⁶³⁵  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁶³⁶  this I proclaim to you. 17:24 The God who made the world and everything in it, ⁶³⁷  who is ⁶³⁸  Lord of heaven and earth, does not live in temples made by human hands, ⁶³⁹  17:25 nor is he served by human hands, as if he needed anything, ⁶⁴⁰  because he himself gives life and breath and everything to everyone. ⁶⁴¹  17:26 From one man ⁶⁴²  he made every nation of the human race ⁶⁴³  to inhabit the entire earth, ⁶⁴⁴  determining their set times ⁶⁴⁵  and the fixed limits of the places where they would live, ⁶⁴⁶  17:27 so that they would search for God and perhaps grope around ⁶⁴⁷  for him and find him, ⁶⁴⁸  though he is ⁶⁴⁹  not far from each one of us. 17:28 For in him we live and move about ⁶⁵⁰  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁶⁵¹  17:29 So since we are God’s offspring, we should not think the deity ⁶⁵²  is like gold or silver or stone, an image ⁶⁵³  made by human ⁶⁵⁴  skill ⁶⁵⁵  and imagination. ⁶⁵⁶  17:30 Therefore, although God has overlooked ⁶⁵⁷  such times of ignorance, ⁶⁵⁸  he now commands all people ⁶⁵⁹  everywhere to repent, ⁶⁶⁰  17:31 because he has set ⁶⁶¹  a day on which he is going to judge the world ⁶⁶²  in righteousness, by a man whom he designated, ⁶⁶³  having provided proof to everyone by raising ⁶⁶⁴  him from the dead.”

17:32 Now when they heard about ⁶⁶⁵  the resurrection from the dead, some began to scoff, ⁶⁶⁶  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ⁶⁶⁷  17:34 But some people ⁶⁶⁸  joined him ⁶⁶⁹  and believed. Among them ⁶⁷⁰  were Dionysius, who was a member of the Areopagus, ⁶⁷¹  a woman ⁶⁷²  named Damaris, and others with them.

Paul at Corinth

18:1 After this ⁶⁷³  Paul ⁶⁷⁴  departed from ⁶⁷⁵  Athens ⁶⁷⁶  and went to Corinth. ⁶⁷⁷  18:2 There he ⁶⁷⁸  found ⁶⁷⁹  a Jew named Aquila, ⁶⁸⁰  a native of Pontus, ⁶⁸¹  who had recently come from Italy with his wife Priscilla, because Claudius ⁶⁸²  had ordered all the Jews to depart from ⁶⁸³  Rome. ⁶⁸⁴  Paul approached ⁶⁸⁵  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ⁶⁸⁶  (for they were tentmakers ⁶⁸⁷  by trade). ⁶⁸⁸  18:4 He addressed ⁶⁸⁹  both Jews and Greeks in the synagogue ⁶⁹⁰  every Sabbath, attempting to persuade ⁶⁹¹  them.

18:5 Now when Silas and Timothy arrived ⁶⁹²  from Macedonia, ⁶⁹³  Paul became wholly absorbed with proclaiming ⁶⁹⁴  the word, testifying ⁶⁹⁵  to the Jews that Jesus was the Christ. ⁶⁹⁶  18:6 When they opposed him ⁶⁹⁷  and reviled him, ⁶⁹⁸  he protested by shaking out his clothes ⁶⁹⁹  and said to them, “Your blood ⁷⁰⁰  be on your own heads! I am guiltless! ⁷⁰¹  From now on I will go to the Gentiles!” 18:7 Then Paul ⁷⁰²  left ⁷⁰³  the synagogue ⁷⁰⁴  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁷⁰⁵  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ⁷⁰⁶  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁷⁰⁷  believed and were baptized. 18:9 The Lord said to Paul by a vision ⁷⁰⁸  in the night, ⁷⁰⁹  “Do not be afraid, ⁷¹⁰  but speak and do not be silent, 18:10 because I am with you, and no one will assault ⁷¹¹  you to harm ⁷¹²  you, because I have many people in this city.” 18:11 So he stayed there ⁷¹³  a year and six months, teaching the word of God among them. ⁷¹⁴ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁷¹⁵  was proconsul ⁷¹⁶  of Achaia, ⁷¹⁷  the Jews attacked Paul together ⁷¹⁸  and brought him before the judgment seat, ⁷¹⁹  18:13 saying, “This man is persuading ⁷²⁰  people to worship God in a way contrary to ⁷²¹  the law!” 18:14 But just as Paul was about to speak, ⁷²²  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁷²³  I would have been justified in accepting the complaint ⁷²⁴  of you Jews, ⁷²⁵  18:15 but since it concerns points of disagreement ⁷²⁶  about words and names and your own law, settle ⁷²⁷  it yourselves. I will not be ⁷²⁸  a judge of these things!” 18:16 Then he had them forced away ⁷²⁹  from the judgment seat. ⁷³⁰  18:17 So they all seized Sosthenes, the president of the synagogue, ⁷³¹  and began to beat ⁷³²  him in front of the judgment seat. ⁷³³  Yet none of these things were of any concern ⁷³⁴  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁷³⁵  many more days in Corinth, ⁷³⁶  said farewell to ⁷³⁷  the brothers and sailed away to Syria accompanied by ⁷³⁸  Priscilla and Aquila. ⁷³⁹  He ⁷⁴⁰  had his hair cut off ⁷⁴¹  at Cenchrea ⁷⁴²  because he had made a vow. ⁷⁴³  18:19 When they reached Ephesus, ⁷⁴⁴  Paul ⁷⁴⁵  left Priscilla and Aquila ⁷⁴⁶  behind there, but he himself went ⁷⁴⁷  into the synagogue ⁷⁴⁸  and addressed ⁷⁴⁹  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁷⁵⁰  18:21 but said farewell to ⁷⁵¹  them and added, ⁷⁵²  “I will come back ⁷⁵³  to you again if God wills.” ⁷⁵⁴  Then ⁷⁵⁵  he set sail from Ephesus, 18:22 and when he arrived ⁷⁵⁶  at Caesarea, ⁷⁵⁷  he went up and greeted ⁷⁵⁸  the church at Jerusalem ⁷⁵⁹  and then went down to Antioch. ⁷⁶⁰  18:23 After he spent ⁷⁶¹  some time there, Paul left and went through the region of Galatia ⁷⁶²  and Phrygia, ⁷⁶³  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁷⁶⁴  He was an eloquent speaker, ⁷⁶⁵  well-versed ⁷⁶⁶  in the scriptures. 18:25 He had been instructed in ⁷⁶⁷  the way of the Lord, and with great enthusiasm ⁷⁶⁸  he spoke and taught accurately the facts ⁷⁶⁹  about Jesus, although he knew ⁷⁷⁰  only the baptism of John. 18:26 He began to speak out fearlessly ⁷⁷¹  in the synagogue, ⁷⁷²  but when Priscilla and Aquila ⁷⁷³  heard him, they took him aside ⁷⁷⁴  and explained the way of God to him more accurately. 18:27 When Apollos ⁷⁷⁵  wanted to cross over to Achaia, ⁷⁷⁶  the brothers encouraged ⁷⁷⁷  him ⁷⁷⁸  and wrote to the disciples to welcome him. When he arrived, he ⁷⁷⁹  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ⁷⁸⁰  in public debate, ⁷⁸¹  demonstrating from the scriptures that the Christ ⁷⁸²  was Jesus. ⁷⁸³ 

Disciples of John the Baptist at Ephesus

19:1 While ⁷⁸⁴  Apollos was in Corinth, ⁷⁸⁵  Paul went through the inland ⁷⁸⁶  regions ⁷⁸⁷  and came to Ephesus. ⁷⁸⁸  He ⁷⁸⁹  found some disciples there ⁷⁹⁰  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷⁹¹  They replied, ⁷⁹²  “No, we have not even ⁷⁹³  heard that there is a Holy Spirit.” 19:3 So Paul ⁷⁹⁴  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁷⁹⁵  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁷⁹⁶  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ⁷⁹⁷  his hands on them, the Holy Spirit came ⁷⁹⁸  upon them, and they began to speak ⁷⁹⁹  in tongues and to prophesy. ⁸⁰⁰  19:7 (Now there were about twelve men in all.) ⁸⁰¹ 

Paul Continues to Minister at Ephesus

19:8 So Paul ⁸⁰²  entered ⁸⁰³  the synagogue ⁸⁰⁴  and spoke out fearlessly ⁸⁰⁵  for three months, addressing ⁸⁰⁶  and convincing ⁸⁰⁷  them about the kingdom of God. ⁸⁰⁸  19:9 But when ⁸⁰⁹  some were stubborn ⁸¹⁰  and refused to believe, reviling ⁸¹¹  the Way ⁸¹²  before the congregation, he left ⁸¹³  them and took the disciples with him, ⁸¹⁴  addressing ⁸¹⁵  them every day ⁸¹⁶  in the lecture hall ⁸¹⁷  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ⁸¹⁸  both Jews and Greeks, heard the word of the Lord. ⁸¹⁹ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁸²⁰  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁸²¹  were brought ⁸²²  to the sick, their diseases left them and the evil spirits went out of them. ⁸²³  19:13 But some itinerant ⁸²⁴  Jewish exorcists tried to invoke the name ⁸²⁵  of the Lord Jesus over those who were possessed by ⁸²⁶  evil spirits, saying, “I sternly warn ⁸²⁷  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁸²⁸  Sceva, a Jewish high priest, were doing this.) ⁸²⁹  19:15 But the evil spirit replied to them, ⁸³⁰  “I know about Jesus ⁸³¹  and I am acquainted with ⁸³²  Paul, but who are you?” ⁸³³  19:16 Then the man who was possessed by ⁸³⁴  the evil spirit jumped on ⁸³⁵  them and beat them all into submission. ⁸³⁶  He prevailed ⁸³⁷  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ⁸³⁸  both Jews and Greeks; fear came over ⁸³⁹  them all, and the name of the Lord Jesus was praised. ⁸⁴⁰  19:18 Many of those who had believed came forward, ⁸⁴¹  confessing and making their deeds known. ⁸⁴²  19:19 Large numbers ⁸⁴³  of those who had practiced magic ⁸⁴⁴  collected their books ⁸⁴⁵  and burned them up in the presence of everyone. ⁸⁴⁶  When ⁸⁴⁷  the value of the books was added up, it was found to total fifty thousand silver coins. ⁸⁴⁸  19:20 In this way the word of the Lord ⁸⁴⁹  continued to grow in power ⁸⁵⁰  and to prevail. ⁸⁵¹ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁸⁵²  Paul resolved ⁸⁵³  to go to Jerusalem, ⁸⁵⁴  passing through Macedonia ⁸⁵⁵  and Achaia. ⁸⁵⁶  He said, ⁸⁵⁷  “After I have been there, I must also see Rome.” ⁸⁵⁸  19:22 So after sending ⁸⁵⁹  two of his assistants, ⁸⁶⁰  Timothy and Erastus, to Macedonia, ⁸⁶¹  he himself stayed on for a while in the province of Asia. ⁸⁶² 

19:23 At ⁸⁶³  that time ⁸⁶⁴  a great disturbance ⁸⁶⁵  took place concerning the Way. ⁸⁶⁶  19:24 For a man named Demetrius, a silversmith who made silver shrines ⁸⁶⁷  of Artemis, ⁸⁶⁸  brought a great deal ⁸⁶⁹  of business ⁸⁷⁰  to the craftsmen. 19:25 He gathered ⁸⁷¹  these ⁸⁷²  together, along with the workmen in similar trades, ⁸⁷³  and said, “Men, you know that our prosperity ⁸⁷⁴  comes from this business. 19:26 And you see and hear that this Paul has persuaded ⁸⁷⁵  and turned away ⁸⁷⁶  a large crowd, ⁸⁷⁷  not only in Ephesus ⁸⁷⁸  but in practically all of the province of Asia, ⁸⁷⁹  by saying ⁸⁸⁰  that gods made by hands are not gods at all. ⁸⁸¹  19:27 There is danger not only that this business of ours will come into disrepute, ⁸⁸²  but also that the temple of the great goddess Artemis ⁸⁸³  will be regarded as nothing, ⁸⁸⁴  and she whom all the province of Asia ⁸⁸⁵  and the world worship will suffer the loss of her greatness.” ⁸⁸⁶ 

19:28 When ⁸⁸⁷  they heard ⁸⁸⁸  this they became enraged ⁸⁸⁹  and began to shout, ⁸⁹⁰  “Great is Artemis ⁸⁹¹  of the Ephesians!” 19:29 The ⁸⁹²  city was filled with the uproar, ⁸⁹³  and the crowd ⁸⁹⁴  rushed to the theater ⁸⁹⁵  together, ⁸⁹⁶  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ⁸⁹⁷  the disciples would not let him. 19:31 Even some of the provincial authorities ⁸⁹⁸  who were his friends sent ⁸⁹⁹  a message ⁹⁰⁰  to him, urging him not to venture ⁹⁰¹  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁹⁰²  19:33 Some of the crowd concluded ⁹⁰³  it was about ⁹⁰⁴  Alexander because the Jews had pushed him to the front. ⁹⁰⁵  Alexander, gesturing ⁹⁰⁶  with his hand, was wanting to make a defense ⁹⁰⁷  before the public assembly. ⁹⁰⁸  19:34 But when they recognized ⁹⁰⁹  that he was a Jew, they all shouted in unison, ⁹¹⁰  “Great is Artemis ⁹¹¹  of the Ephesians!” for about two hours. ⁹¹²  19:35 After the city secretary ⁹¹³  quieted the crowd, he said, “Men of Ephesus, what person ⁹¹⁴  is there who does not know that the city of the Ephesians is the keeper ⁹¹⁵  of the temple of the great Artemis ⁹¹⁶  and of her image that fell from heaven? ⁹¹⁷  19:36 So because these facts ⁹¹⁸  are indisputable, ⁹¹⁹  you must keep quiet ⁹²⁰  and not do anything reckless. ⁹²¹  19:37 For you have brought these men here who are neither temple robbers ⁹²²  nor blasphemers of our goddess. ⁹²³  19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁹²⁴  against someone, the courts are open ⁹²⁵  and there are proconsuls; let them bring charges against one another there. ⁹²⁶  19:39 But if you want anything in addition, ⁹²⁷  it will have to be settled ⁹²⁸  in a legal assembly. ⁹²⁹  19:40 For ⁹³⁰  we are in danger of being charged with rioting ⁹³¹  today, since there is no cause we can give to explain ⁹³²  this disorderly gathering.” ⁹³³  19:41 After ⁹³⁴  he had said ⁹³⁵  this, ⁹³⁶  he dismissed the assembly. ⁹³⁷ 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁹³⁸  them and saying farewell, ⁹³⁹  he left to go to Macedonia. ⁹⁴⁰  20:2 After he had gone through those regions ⁹⁴¹  and spoken many words of encouragement ⁹⁴²  to the believers there, ⁹⁴³  he came to Greece, ⁹⁴⁴  20:3 where he stayed ⁹⁴⁵  for three months. Because the Jews had made ⁹⁴⁶  a plot ⁹⁴⁷  against him as he was intending ⁹⁴⁸  to sail ⁹⁴⁹  for Syria, he decided ⁹⁵⁰  to return through Macedonia. ⁹⁵¹  20:4 Paul ⁹⁵²  was accompanied by Sopater son of Pyrrhus from Berea, ⁹⁵³  Aristarchus and Secundus from Thessalonica, ⁹⁵⁴  Gaius ⁹⁵⁵  from Derbe, ⁹⁵⁶  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ⁹⁵⁷  20:5 These had gone on ahead ⁹⁵⁸  and were waiting for us in Troas. ⁹⁵⁹  20:6 We ⁹⁶⁰  sailed away from Philippi ⁹⁶¹  after the days of Unleavened Bread, ⁹⁶²  and within five days ⁹⁶³  we came to the others ⁹⁶⁴  in Troas, ⁹⁶⁵  where we stayed for seven days. 20:7 On the first day ⁹⁶⁶  of the week, when we met ⁹⁶⁷  to break bread, Paul began to speak ⁹⁶⁸  to the people, and because he intended ⁹⁶⁹  to leave the next day, he extended ⁹⁷⁰  his message until midnight. 20:8 (Now there were many lamps ⁹⁷¹  in the upstairs room where we were meeting.) ⁹⁷²  20:9 A young man named Eutychus, who was sitting in the window, ⁹⁷³  was sinking ⁹⁷⁴  into a deep sleep while Paul continued to speak ⁹⁷⁵  for a long time. Fast asleep, ⁹⁷⁶  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ⁹⁷⁷  threw himself ⁹⁷⁸  on the young man, ⁹⁷⁹  put his arms around him, ⁹⁸⁰  and said, “Do not be distressed, for he is still alive!” ⁹⁸¹  20:11 Then Paul ⁹⁸²  went back upstairs, ⁹⁸³  and after he had broken bread and eaten, he talked with them ⁹⁸⁴  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ⁹⁸⁵  comforted.

The Voyage to Miletus

20:13 We went on ahead ⁹⁸⁶  to the ship and put out to sea ⁹⁸⁷  for Assos, ⁹⁸⁸  intending ⁹⁸⁹  to take Paul aboard there, for he had arranged it this way. ⁹⁹⁰  He ⁹⁹¹  himself was intending ⁹⁹²  to go there by land. ⁹⁹³  20:14 When he met us in Assos, ⁹⁹⁴  we took him aboard ⁹⁹⁵  and went to Mitylene. ⁹⁹⁶  20:15 We set sail ⁹⁹⁷  from there, and on the following day we arrived off Chios. ⁹⁹⁸  The next day we approached ⁹⁹⁹  Samos, ¹⁰⁰⁰  and the day after that we arrived at Miletus. ¹⁰⁰¹  20:16 For Paul had decided to sail past Ephesus ¹⁰⁰²  so as not to spend time ¹⁰⁰³  in the province of Asia, ¹⁰⁰⁴  for he was hurrying ¹⁰⁰⁵  to arrive in Jerusalem, ¹⁰⁰⁶  if possible, ¹⁰⁰⁷  by the day of Pentecost. 20:17 From Miletus ¹⁰⁰⁸  he sent a message ¹⁰⁰⁹  to Ephesus, telling the elders of the church to come to him. ¹⁰¹⁰ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹⁰¹¹  the whole time I was with you, from the first day I set foot ¹⁰¹²  in the province of Asia, ¹⁰¹³  20:19 serving the Lord with all humility ¹⁰¹⁴  and with tears, and with the trials that happened to me because of the plots ¹⁰¹⁵  of the Jews. 20:20 You know that I did not hold back from proclaiming ¹⁰¹⁶  to you anything that would be helpful, ¹⁰¹⁷  and from teaching you publicly ¹⁰¹⁸  and from house to house, 20:21 testifying ¹⁰¹⁹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹⁰²⁰  20:22 And now, ¹⁰²¹  compelled ¹⁰²²  by the Spirit, I am going to Jerusalem ¹⁰²³  without knowing what will happen to me there, ¹⁰²⁴  20:23 except ¹⁰²⁵  that the Holy Spirit warns ¹⁰²⁶  me in town after town ¹⁰²⁷  that ¹⁰²⁸  imprisonment ¹⁰²⁹  and persecutions ¹⁰³⁰  are waiting for me. 20:24 But I do not consider my life ¹⁰³¹  worth anything ¹⁰³²  to myself, so that ¹⁰³³  I may finish my task ¹⁰³⁴  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁰³⁵  of God’s grace.

20:25 “And now ¹⁰³⁶  I know that none ¹⁰³⁷  of you among whom I went around proclaiming the kingdom ¹⁰³⁸  will see me ¹⁰³⁹  again. 20:26 Therefore I declare ¹⁰⁴⁰  to you today that I am innocent ¹⁰⁴¹  of the blood of you all. ¹⁰⁴²  20:27 For I did not hold back from ¹⁰⁴³  announcing ¹⁰⁴⁴  to you the whole purpose ¹⁰⁴⁵  of God. 20:28 Watch out for ¹⁰⁴⁶  yourselves and for all the flock of which ¹⁰⁴⁷  the Holy Spirit has made you overseers, ¹⁰⁴⁸  to shepherd the church of God ¹⁰⁴⁹  that he obtained ¹⁰⁵⁰  with the blood of his own Son. ¹⁰⁵¹  20:29 I know that after I am gone ¹⁰⁵²  fierce wolves ¹⁰⁵³  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹⁰⁵⁴  men ¹⁰⁵⁵  will arise, teaching perversions of the truth ¹⁰⁵⁶  to draw the disciples away after them. 20:31 Therefore be alert, ¹⁰⁵⁷  remembering that night and day for three years I did not stop warning ¹⁰⁵⁸  each one of you with tears. 20:32 And now I entrust ¹⁰⁵⁹  you to God and to the message ¹⁰⁶⁰  of his grace. This message ¹⁰⁶¹  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹⁰⁶²  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹⁰⁶³  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹⁰⁶⁴  I have shown you that by working in this way we must help ¹⁰⁶⁵  the weak, ¹⁰⁶⁶  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁰⁶⁷ 

20:36 When ¹⁰⁶⁸  he had said these things, he knelt down ¹⁰⁶⁹  with them all and prayed. 20:37 They all began to weep loudly, ¹⁰⁷⁰  and hugged ¹⁰⁷¹  Paul and kissed him, ¹⁰⁷²  20:38 especially saddened ¹⁰⁷³  by what ¹⁰⁷⁴  he had said, that they were not going to see him ¹⁰⁷⁵  again. Then they accompanied ¹⁰⁷⁶  him to the ship.

Paul’s Journey to Jerusalem

21:1 After ¹⁰⁷⁷  we ¹⁰⁷⁸  tore ourselves away ¹⁰⁷⁹  from them, we put out to sea, ¹⁰⁸⁰  and sailing a straight course, ¹⁰⁸¹  we came to Cos, ¹⁰⁸²  on the next day to Rhodes, ¹⁰⁸³  and from there to Patara. ¹⁰⁸⁴  21:2 We found ¹⁰⁸⁵  a ship crossing over to Phoenicia, ¹⁰⁸⁶  went aboard, ¹⁰⁸⁷  and put out to sea. ¹⁰⁸⁸  21:3 After we sighted Cyprus ¹⁰⁸⁹  and left it behind on our port side, ¹⁰⁹⁰  we sailed on to Syria and put in ¹⁰⁹¹  at Tyre, ¹⁰⁹²  because the ship was to unload its cargo there. 21:4 After we located ¹⁰⁹³  the disciples, we stayed there ¹⁰⁹⁴  seven days. They repeatedly told ¹⁰⁹⁵  Paul through the Spirit ¹⁰⁹⁶  not to set foot ¹⁰⁹⁷  in Jerusalem. ¹⁰⁹⁸  21:5 When ¹⁰⁹⁹  our time was over, ¹¹⁰⁰  we left and went on our way. All of them, with their wives and children, accompanied ¹¹⁰¹  us outside of the city. After ¹¹⁰²  kneeling down on the beach and praying, ¹¹⁰³  21:6 we said farewell ¹¹⁰⁴  to one another. ¹¹⁰⁵  Then ¹¹⁰⁶  we went aboard the ship, and they returned to their own homes. ¹¹⁰⁷  21:7 We continued the voyage from Tyre ¹¹⁰⁸  and arrived at Ptolemais, ¹¹⁰⁹  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left ¹¹¹⁰  and came to Caesarea, ¹¹¹¹  and entered ¹¹¹²  the house of Philip the evangelist, who was one of the seven, ¹¹¹³  and stayed with him. 21:9 (He had four unmarried ¹¹¹⁴  daughters who prophesied.) ¹¹¹⁵ 

21:10 While we remained there for a number of days, ¹¹¹⁶  a prophet named Agabus ¹¹¹⁷  came down from Judea. 21:11 He came ¹¹¹⁸  to us, took ¹¹¹⁹  Paul’s belt, ¹¹²⁰  tied ¹¹²¹  his own hands and feet with it, ¹¹²²  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹¹²³  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹¹²⁴  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹¹²⁵  my heart? For I am ready not only to be tied up, ¹¹²⁶  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹¹²⁷  we said no more except, ¹¹²⁸  “The Lord’s will be done.” ¹¹²⁹ 

21:15 After these days we got ready ¹¹³⁰  and started up ¹¹³¹  to Jerusalem. 21:16 Some of the disciples from Caesarea ¹¹³²  came along with us too, and brought us to the house ¹¹³³  of Mnason of Cyprus, a disciple from the earliest times, ¹¹³⁴  with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ¹¹³⁵  21:18 The next day Paul went in with us to see James, and all the elders were there. ¹¹³⁶  21:19 When Paul ¹¹³⁷  had greeted them, he began to explain ¹¹³⁸  in detail ¹¹³⁹  what God ¹¹⁴⁰  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ¹¹⁴¹  God. Then they said to him, “You see, brother, how many thousands of Jews ¹¹⁴²  there are who have believed, and they are all ardent observers ¹¹⁴³  of the law. ¹¹⁴⁴  21:21 They have been informed about you – that you teach all the Jews now living ¹¹⁴⁵  among the Gentiles to abandon ¹¹⁴⁶  Moses, telling them not to circumcise their children ¹¹⁴⁷  or live ¹¹⁴⁸  according to our customs. 21:22 What then should we do? They will no doubt ¹¹⁴⁹  hear that you have come. 21:23 So do what ¹¹⁵⁰  we tell you: We have four men ¹¹⁵¹  who have taken ¹¹⁵²  a vow; ¹¹⁵³  21:24 take them and purify ¹¹⁵⁴  yourself along with them and pay their expenses, ¹¹⁵⁵  so that they may have their heads shaved. ¹¹⁵⁶  Then ¹¹⁵⁷  everyone will know there is nothing in what they have been told ¹¹⁵⁸  about you, but that you yourself live in conformity with ¹¹⁵⁹  the law. ¹¹⁶⁰  21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹¹⁶¹  that they should avoid ¹¹⁶²  meat that has been sacrificed to idols ¹¹⁶³  and blood and what has been strangled ¹¹⁶⁴  and sexual immorality.” 21:26 Then Paul took the men the next day, ¹¹⁶⁵  and after he had purified himself ¹¹⁶⁶  along with them, he went to the temple and gave notice ¹¹⁶⁷  of the completion of the days of purification, ¹¹⁶⁸  when ¹¹⁶⁹  the sacrifice would be offered for each ¹¹⁷⁰  of them. 21:27 When the seven days were almost over, ¹¹⁷¹  the Jews from the province of Asia ¹¹⁷²  who had seen him in the temple area ¹¹⁷³  stirred up the whole crowd ¹¹⁷⁴  and seized ¹¹⁷⁵  him, 21:28 shouting, “Men of Israel, ¹¹⁷⁶  help! This is the man who teaches everyone everywhere against our people, our law, ¹¹⁷⁷  and this sanctuary! ¹¹⁷⁸  Furthermore ¹¹⁷⁹  he has brought Greeks into the inner courts of the temple ¹¹⁸⁰  and made this holy place ritually unclean!” ¹¹⁸¹  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹¹⁸²  they assumed Paul had brought him into the inner temple courts.) ¹¹⁸³  21:30 The whole city was stirred up, ¹¹⁸⁴  and the people rushed together. ¹¹⁸⁵  They seized ¹¹⁸⁶  Paul and dragged him out of the temple courts, ¹¹⁸⁷  and immediately the doors were shut. 21:31 While they were trying ¹¹⁸⁸  to kill him, a report ¹¹⁸⁹  was sent up ¹¹⁹⁰  to the commanding officer ¹¹⁹¹  of the cohort ¹¹⁹²  that all Jerusalem was in confusion. ¹¹⁹³  21:32 He ¹¹⁹⁴  immediately took ¹¹⁹⁵  soldiers and centurions ¹¹⁹⁶  and ran down to the crowd. ¹¹⁹⁷  When they saw ¹¹⁹⁸  the commanding officer ¹¹⁹⁹  and the soldiers, they stopped beating ¹²⁰⁰  Paul. 21:33 Then the commanding officer ¹²⁰¹  came up and arrested ¹²⁰²  him and ordered him to be tied up with two chains; ¹²⁰³  he ¹²⁰⁴  then asked who he was and what ¹²⁰⁵  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ¹²⁰⁶  and when the commanding officer ¹²⁰⁷  was unable ¹²⁰⁸  to find out the truth ¹²⁰⁹  because of the disturbance, ¹²¹⁰  he ordered Paul ¹²¹¹  to be brought into the barracks. ¹²¹²  21:35 When he came to the steps, Paul ¹²¹³  had to be carried ¹²¹⁴  by the soldiers because of the violence ¹²¹⁵  of the mob, 21:36 for a crowd of people ¹²¹⁶  followed them, ¹²¹⁷  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, ¹²¹⁸  he said ¹²¹⁹  to the commanding officer, ¹²²⁰  “May I say ¹²²¹  something to you?” The officer ¹²²²  replied, ¹²²³  “Do you know Greek? ¹²²⁴  21:38 Then you’re not that Egyptian who started a rebellion ¹²²⁵  and led the four thousand men of the ‘Assassins’ ¹²²⁶  into the wilderness ¹²²⁷  some time ago?” ¹²²⁸  21:39 Paul answered, ¹²²⁹  “I am a Jew ¹²³⁰  from Tarsus in Cilicia, a citizen of an important city. ¹²³¹  Please ¹²³²  allow me to speak to the people.” 21:40 When the commanding officer ¹²³³  had given him permission, ¹²³⁴  Paul stood ¹²³⁵  on the steps and gestured ¹²³⁶  to the people with his hand. When they had become silent, ¹²³⁷  he addressed ¹²³⁸  them in Aramaic, ¹²³⁹ 

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹²⁴⁰  that I now ¹²⁴¹  make to you.” 22:2 (When they heard ¹²⁴²  that he was addressing ¹²⁴³  them in Aramaic, ¹²⁴⁴  they became even ¹²⁴⁵  quieter.) ¹²⁴⁶  Then ¹²⁴⁷  Paul said, 22:3 “I am a Jew, ¹²⁴⁸  born in Tarsus in Cilicia, but brought up ¹²⁴⁹  in this city, educated with strictness ¹²⁵⁰  under ¹²⁵¹  Gamaliel ¹²⁵²  according to the law of our ancestors, ¹²⁵³  and was ¹²⁵⁴  zealous ¹²⁵⁵  for God just as all of you are today. 22:4 I ¹²⁵⁶  persecuted this Way ¹²⁵⁷  even to the point of death, ¹²⁵⁸  tying up ¹²⁵⁹  both men and women and putting ¹²⁶⁰  them in prison, 22:5 as both the high priest and the whole council of elders ¹²⁶¹  can testify about me. From them ¹²⁶²  I also received ¹²⁶³  letters to the brothers in Damascus, and I was on my way ¹²⁶⁴  to make arrests there and bring ¹²⁶⁵  the prisoners ¹²⁶⁶  to Jerusalem ¹²⁶⁷  to be punished. 22:6 As ¹²⁶⁸  I was en route and near Damascus, ¹²⁶⁹  about noon a very bright ¹²⁷⁰  light from heaven ¹²⁷¹  suddenly flashed ¹²⁷²  around me. 22:7 Then I ¹²⁷³  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 ¹²⁷⁴  the voice of the one who was speaking to me. 22:10 So I asked, ¹²⁷⁵  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹²⁷⁶  and go to Damascus; there you will be told about everything ¹²⁷⁷  that you have been designated ¹²⁷⁸  to do.’ 22:11 Since I could not see because of ¹²⁷⁹  the brilliance ¹²⁸⁰  of that light, I came to Damascus led by the hand of ¹²⁸¹  those who were with me. 22:12 A man named Ananias, ¹²⁸²  a devout man according to the law, ¹²⁸³  well spoken of by all the Jews who live there, ¹²⁸⁴  22:13 came ¹²⁸⁵  to me and stood beside me ¹²⁸⁶  and said to me, ‘Brother Saul, regain your sight!’ ¹²⁸⁷  And at that very moment ¹²⁸⁸  I looked up and saw him. ¹²⁸⁹  22:14 Then he said, ‘The God of our ancestors ¹²⁹⁰  has already chosen ¹²⁹¹  you to know his will, to see ¹²⁹²  the Righteous One, ¹²⁹³  and to hear a command ¹²⁹⁴  from his mouth, 22:15 because you will be his witness ¹²⁹⁵  to all people ¹²⁹⁶  of what you have seen and heard. 22:16 And now what are you waiting for? ¹²⁹⁷  Get up, ¹²⁹⁸  be baptized, and have your sins washed away, ¹²⁹⁹  calling on his name.’ ¹³⁰⁰  22:17 When ¹³⁰¹  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹³⁰²  22:18 and saw the Lord ¹³⁰³  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹³⁰⁴  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹³⁰⁵  who believed in you. 22:20 And when the blood of your witness ¹³⁰⁶  Stephen was shed, ¹³⁰⁷  I myself was standing nearby, approving, ¹³⁰⁸  and guarding the cloaks ¹³⁰⁹  of those who were killing him.’ ¹³¹⁰  22:21 Then ¹³¹¹  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹³¹²  was listening to him until he said this. ¹³¹³  Then ¹³¹⁴  they raised their voices and shouted, ¹³¹⁵  “Away with this man ¹³¹⁶  from the earth! For he should not be allowed to live!” ¹³¹⁷  22:23 While they were screaming ¹³¹⁸  and throwing off their cloaks ¹³¹⁹  and tossing dust ¹³²⁰  in the air, 22:24 the commanding officer ¹³²¹  ordered Paul ¹³²²  to be brought back into the barracks. ¹³²³  He told them ¹³²⁴  to interrogate Paul ¹³²⁵  by beating him with a lash ¹³²⁶  so that he could find out the reason the crowd ¹³²⁷  was shouting at Paul ¹³²⁸  in this way. 22:25 When they had stretched him out for the lash, ¹³²⁹  Paul said to the centurion ¹³³⁰  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹³³¹  without a proper trial?” ¹³³²  22:26 When the centurion ¹³³³  heard this, ¹³³⁴  he went to the commanding officer ¹³³⁵  and reported it, ¹³³⁶  saying, “What are you about to do? ¹³³⁷  For this man is a Roman citizen.” ¹³³⁸  22:27 So the commanding officer ¹³³⁹  came and asked ¹³⁴⁰  Paul, ¹³⁴¹  “Tell me, are you a Roman citizen?” ¹³⁴²  He replied, ¹³⁴³  “Yes.” 22:28 The commanding officer ¹³⁴⁴  answered, “I acquired this citizenship with a large sum of money.” ¹³⁴⁵  “But I was even ¹³⁴⁶  born a citizen,” ¹³⁴⁷  Paul replied. ¹³⁴⁸  22:29 Then those who were about to interrogate him stayed away ¹³⁴⁹  from him, and the commanding officer ¹³⁵⁰  was frightened when he realized that Paul ¹³⁵¹  was ¹³⁵²  a Roman citizen ¹³⁵³  and that he had had him tied up. ¹³⁵⁴ 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹³⁵⁵  wanted to know the true reason ¹³⁵⁶  Paul ¹³⁵⁷  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹³⁵⁸  to assemble. He then brought ¹³⁵⁹  Paul down and had him stand before them.

23:1 Paul looked directly ¹³⁶⁰  at the council ¹³⁶¹  and said, “Brothers, I have lived my life with a clear conscience ¹³⁶²  before God to this day.” 23:2 At that ¹³⁶³  the high priest Ananias ordered those standing near ¹³⁶⁴  Paul ¹³⁶⁵  to strike ¹³⁶⁶  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹³⁶⁷  Do ¹³⁶⁸  you sit there judging me according to the law, ¹³⁶⁹  and in violation of the law ¹³⁷⁰  you order me to be struck?” 23:4 Those standing near him ¹³⁷¹  said, “Do you dare insult ¹³⁷²  God’s high priest?” 23:5 Paul replied, ¹³⁷³  “I did not realize, ¹³⁷⁴  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹³⁷⁵ 

23:6 Then when Paul noticed ¹³⁷⁶  that part of them were Sadducees ¹³⁷⁷  and the others Pharisees, ¹³⁷⁸  he shouted out in the council, ¹³⁷⁹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹³⁸⁰  of the dead!” 23:7 When he said this, ¹³⁸¹  an argument ¹³⁸²  began ¹³⁸³  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ¹³⁸⁴  23:9 There was a great commotion, ¹³⁸⁵  and some experts in the law ¹³⁸⁶  from the party of the Pharisees stood up ¹³⁸⁷  and protested strongly, ¹³⁸⁸  “We find nothing wrong ¹³⁸⁹  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ¹³⁹⁰  so great the commanding officer ¹³⁹¹  feared that they would tear Paul to pieces, ¹³⁹²  he ordered the detachment ¹³⁹³  to go down, take him away from them by force, ¹³⁹⁴  and bring him into the barracks. ¹³⁹⁵ 

23:11 The following night the Lord ¹³⁹⁶  stood near ¹³⁹⁷  Paul ¹³⁹⁸  and said, “Have courage, ¹³⁹⁹  for just as you have testified about me in Jerusalem, ¹⁴⁰⁰  so you must also testify in Rome.” ¹⁴⁰¹ 

The Plot to Kill Paul

23:12 When morning came, ¹⁴⁰²  the Jews formed ¹⁴⁰³  a conspiracy ¹⁴⁰⁴  and bound themselves with an oath ¹⁴⁰⁵  not to eat or drink anything ¹⁴⁰⁶  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ¹⁴⁰⁷  23:14 They ¹⁴⁰⁸  went ¹⁴⁰⁹  to the chief priests ¹⁴¹⁰  and the elders and said, “We have bound ourselves with a solemn oath ¹⁴¹¹  not to partake ¹⁴¹²  of anything until we have killed Paul. 23:15 So now you and the council ¹⁴¹³  request the commanding officer ¹⁴¹⁴  to bring him down to you, as if you were going to determine ¹⁴¹⁵  his case ¹⁴¹⁶  by conducting a more thorough inquiry. ¹⁴¹⁷  We are ready to kill him ¹⁴¹⁸  before he comes near this place.” ¹⁴¹⁹ 

23:16 But when the son of Paul’s sister heard about the ambush, ¹⁴²⁰  he came and entered ¹⁴²¹  the barracks ¹⁴²²  and told Paul. 23:17 Paul called ¹⁴²³  one of the centurions ¹⁴²⁴  and said, “Take this young man to the commanding officer, ¹⁴²⁵  for he has something to report to him.” 23:18 So the centurion ¹⁴²⁶  took him and brought him to the commanding officer ¹⁴²⁷  and said, “The prisoner Paul called ¹⁴²⁸  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ¹⁴²⁹  took him by the hand, withdrew privately, and asked, “What is it that you want ¹⁴³⁰  to report to me?” 23:20 He replied, ¹⁴³¹  “The Jews have agreed to ask you to bring Paul down to the council ¹⁴³²  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ¹⁴³³  because more than forty of them ¹⁴³⁴  are lying in ambush ¹⁴³⁵  for him. They ¹⁴³⁶  have bound themselves with an oath ¹⁴³⁷  not to eat or drink anything ¹⁴³⁸  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹⁴³⁹  23:22 Then the commanding officer ¹⁴⁴⁰  sent the young man away, directing him, ¹⁴⁴¹  “Tell no one that you have reported ¹⁴⁴²  these things to me.” 23:23 Then ¹⁴⁴³  he summoned ¹⁴⁴⁴  two of the centurions ¹⁴⁴⁵  and said, “Make ready two hundred soldiers to go to Caesarea ¹⁴⁴⁶  along with seventy horsemen ¹⁴⁴⁷  and two hundred spearmen ¹⁴⁴⁸  by ¹⁴⁴⁹  nine o’clock tonight, ¹⁴⁵⁰  23:24 and provide mounts for Paul to ride ¹⁴⁵¹  so that he may be brought safely to Felix ¹⁴⁵²  the governor.” ¹⁴⁵³  23:25 He wrote ¹⁴⁵⁴  a letter that went like this: ¹⁴⁵⁵ 

23:26 Claudius Lysias to His Excellency Governor ¹⁴⁵⁶  Felix, ¹⁴⁵⁷  greetings. 23:27 This man was seized ¹⁴⁵⁸  by the Jews and they were about to kill him, ¹⁴⁵⁹  when I came up ¹⁴⁶⁰  with the detachment ¹⁴⁶¹  and rescued him, because I had learned that he was ¹⁴⁶²  a Roman citizen. ¹⁴⁶³  23:28 Since I wanted to know ¹⁴⁶⁴  what charge they were accusing him of, ¹⁴⁶⁵  I brought him down to their council. ¹⁴⁶⁶  23:29 I found he ¹⁴⁶⁷  was accused with reference to controversial questions ¹⁴⁶⁸  about their law, but no charge against him deserved death or imprisonment. ¹⁴⁶⁹  23:30 When I was informed ¹⁴⁷⁰  there would be a plot ¹⁴⁷¹  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹⁴⁷²  against him before you.

23:31 So the soldiers, in accordance with their orders, ¹⁴⁷³  took ¹⁴⁷⁴  Paul and brought him to Antipatris ¹⁴⁷⁵  during the night. 23:32 The next day they let ¹⁴⁷⁶  the horsemen ¹⁴⁷⁷  go on with him, and they returned to the barracks. ¹⁴⁷⁸  23:33 When the horsemen ¹⁴⁷⁹  came to Caesarea ¹⁴⁸⁰  and delivered the letter to the governor, they also presented ¹⁴⁸¹  Paul to him. 23:34 When the governor ¹⁴⁸²  had read ¹⁴⁸³  the letter, ¹⁴⁸⁴  he asked ¹⁴⁸⁵  what province he was from. ¹⁴⁸⁶  When he learned ¹⁴⁸⁷  that he was from Cilicia, ¹⁴⁸⁸  23:35 he said, “I will give you a hearing ¹⁴⁸⁹  when your accusers arrive too.” Then ¹⁴⁹⁰  he ordered that Paul ¹⁴⁹¹  be kept under guard in Herod’s palace. ¹⁴⁹² 

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁴⁹³  came down with some elders and an attorney ¹⁴⁹⁴  named ¹⁴⁹⁵  Tertullus, and they ¹⁴⁹⁶  brought formal charges ¹⁴⁹⁷  against Paul to the governor. 24:2 When Paul ¹⁴⁹⁸  had been summoned, Tertullus began to accuse him, ¹⁴⁹⁹  saying, “We have experienced a lengthy time ¹⁵⁰⁰  of peace through your rule, ¹⁵⁰¹  and reforms ¹⁵⁰²  are being made in this nation ¹⁵⁰³  through your foresight. ¹⁵⁰⁴  24:3 Most excellent Felix, ¹⁵⁰⁵  we acknowledge this everywhere and in every way ¹⁵⁰⁶  with all gratitude. ¹⁵⁰⁷  24:4 But so that I may not delay ¹⁵⁰⁸  you any further, I beg ¹⁵⁰⁹  you to hear us briefly ¹⁵¹⁰  with your customary graciousness. ¹⁵¹¹  24:5 For we have found ¹⁵¹²  this man to be a troublemaker, ¹⁵¹³  one who stirs up riots ¹⁵¹⁴  among all the Jews throughout the world, and a ringleader ¹⁵¹⁵  of the sect of the Nazarenes. ¹⁵¹⁶  24:6 He ¹⁵¹⁷  even tried to desecrate ¹⁵¹⁸  the temple, so we arrested ¹⁵¹⁹  him. 24:7 [[EMPTY]] ¹⁵²⁰  24:8 When you examine ¹⁵²¹  him yourself, you will be able to learn from him ¹⁵²²  about all these things we are accusing him of doing.” ¹⁵²³  24:9 The Jews also joined in the verbal attack, ¹⁵²⁴  claiming ¹⁵²⁵  that these things were true.

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ¹⁵²⁶  that you have been a judge over this nation for many years, I confidently make my defense. ¹⁵²⁷  24:11 As you can verify ¹⁵²⁸  for yourself, not more than twelve days ago ¹⁵²⁹  I went up to Jerusalem ¹⁵³⁰  to worship. 24:12 They did not find me arguing ¹⁵³¹  with anyone or stirring up a crowd ¹⁵³²  in the temple courts ¹⁵³³  or in the synagogues ¹⁵³⁴  or throughout the city, ¹⁵³⁵  24:13 nor can they prove ¹⁵³⁶  to you the things ¹⁵³⁷  they are accusing me of doing. ¹⁵³⁸  24:14 But I confess this to you, that I worship ¹⁵³⁹  the God of our ancestors ¹⁵⁴⁰  according to the Way (which they call a sect), believing everything that is according to the law ¹⁵⁴¹  and that is written in the prophets. 24:15 I have ¹⁵⁴²  a hope in God (a hope ¹⁵⁴³  that ¹⁵⁴⁴  these men ¹⁵⁴⁵  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁵⁴⁶  24:16 This is the reason ¹⁵⁴⁷  I do my best to always ¹⁵⁴⁸  have a clear ¹⁵⁴⁹  conscience toward God and toward people. ¹⁵⁵⁰  24:17 After several years ¹⁵⁵¹  I came to bring to my people gifts for the poor ¹⁵⁵²  and to present offerings, ¹⁵⁵³  24:18 which I was doing when they found me in the temple, ritually purified, ¹⁵⁵⁴  without a crowd or a disturbance. ¹⁵⁵⁵  24:19 But there are some Jews from the province of Asia ¹⁵⁵⁶  who should be here before you and bring charges, ¹⁵⁵⁷  if they have anything against me. 24:20 Or these men here ¹⁵⁵⁸  should tell what crime ¹⁵⁵⁹  they found me guilty of ¹⁵⁶⁰  when I stood before the council, ¹⁵⁶¹  24:21 other than ¹⁵⁶²  this one thing ¹⁵⁶³  I shouted out while I stood before ¹⁵⁶⁴  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁵⁶⁵ 

24:22 Then Felix, ¹⁵⁶⁶  who understood the facts ¹⁵⁶⁷  concerning the Way ¹⁵⁶⁸  more accurately, ¹⁵⁶⁹  adjourned their hearing, ¹⁵⁷⁰  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹⁵⁷¹  24:23 He ordered the centurion ¹⁵⁷²  to guard Paul, ¹⁵⁷³  but to let him have some freedom, ¹⁵⁷⁴  and not to prevent any of his friends ¹⁵⁷⁵  from meeting his needs. ¹⁵⁷⁶ 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ¹⁵⁷⁷  arrived with his wife Drusilla, ¹⁵⁷⁸  who was Jewish, he sent for Paul and heard him speak ¹⁵⁷⁹  about faith in Christ Jesus. ¹⁵⁸⁰  24:25 While Paul ¹⁵⁸¹  was discussing ¹⁵⁸²  righteousness, self-control, ¹⁵⁸³  and the coming judgment, Felix ¹⁵⁸⁴  became ¹⁵⁸⁵  frightened and said, “Go away for now, and when I have an opportunity, ¹⁵⁸⁶  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ¹⁵⁸⁷  and for this reason he sent for Paul ¹⁵⁸⁸  as often as possible ¹⁵⁸⁹  and talked ¹⁵⁹⁰  with him. 24:27 After two years ¹⁵⁹¹  had passed, Porcius Festus ¹⁵⁹²  succeeded Felix, ¹⁵⁹³  and because he wanted to do the Jews a favor, Felix left Paul in prison. ¹⁵⁹⁴ 

Paul Appeals to Caesar

25:1 Now ¹⁵⁹⁵  three days after Festus ¹⁵⁹⁶  arrived in the province, he went up to Jerusalem ¹⁵⁹⁷  from Caesarea. ¹⁵⁹⁸  25:2 So the chief priests and the most prominent men ¹⁵⁹⁹  of the Jews brought formal charges ¹⁶⁰⁰  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ¹⁶⁰¹  they urged Festus ¹⁶⁰²  to summon him to Jerusalem, planning an ambush ¹⁶⁰³  to kill him along the way. 25:4 Then Festus ¹⁶⁰⁴  replied that Paul was being kept at Caesarea, ¹⁶⁰⁵  and he himself intended to go there ¹⁶⁰⁶  shortly. 25:5 “So,” he said, “let your leaders ¹⁶⁰⁷  go down there ¹⁶⁰⁸  with me, and if this man has done anything wrong, ¹⁶⁰⁹  they may bring charges ¹⁶¹⁰  against him.”

25:6 After Festus ¹⁶¹¹  had stayed ¹⁶¹²  not more than eight or ten days among them, he went down to Caesarea, ¹⁶¹³  and the next day he sat ¹⁶¹⁴  on the judgment seat ¹⁶¹⁵  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ¹⁶¹⁶  bringing many serious ¹⁶¹⁷  charges that they were not able to prove. ¹⁶¹⁸  25:8 Paul said in his defense, ¹⁶¹⁹  “I have committed no offense ¹⁶²⁰  against the Jewish law ¹⁶²¹  or against the temple or against Caesar.” ¹⁶²²  25:9 But Festus, ¹⁶²³  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹⁶²⁴  before me there on these charges?” ¹⁶²⁵  25:10 Paul replied, ¹⁶²⁶  “I am standing before Caesar’s ¹⁶²⁷  judgment seat, ¹⁶²⁸  where I should be tried. ¹⁶²⁹  I have done nothing wrong ¹⁶³⁰  to the Jews, as you also know very well. ¹⁶³¹  25:11 If then I am in the wrong ¹⁶³²  and have done anything that deserves death, I am not trying to escape dying, ¹⁶³³  but if not one of their charges against me is true, ¹⁶³⁴  no one can hand me over to them. ¹⁶³⁵  I appeal to Caesar!” ¹⁶³⁶  25:12 Then, after conferring with his council, ¹⁶³⁷  Festus ¹⁶³⁸  replied, “You have appealed to Caesar; ¹⁶³⁹  to Caesar ¹⁶⁴⁰  you will go!” ¹⁶⁴¹ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ¹⁶⁴²  and Bernice arrived at Caesarea ¹⁶⁴³  to pay their respects ¹⁶⁴⁴  to Festus. ¹⁶⁴⁵  25:14 While ¹⁶⁴⁶  they were staying there many days, Festus ¹⁶⁴⁷  explained Paul’s case to the king to get his opinion, ¹⁶⁴⁸  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ¹⁶⁴⁹  the chief priests and the elders of the Jews informed ¹⁶⁵⁰  me about him, ¹⁶⁵¹  asking for a sentence of condemnation ¹⁶⁵²  against him. 25:16 I answered them ¹⁶⁵³  that it was not the custom of the Romans to hand over anyone ¹⁶⁵⁴  before the accused had met his accusers face to face ¹⁶⁵⁵  and had been given ¹⁶⁵⁶  an opportunity to make a defense against the accusation. ¹⁶⁵⁷  25:17 So after they came back here with me, ¹⁶⁵⁸  I did not postpone the case, ¹⁶⁵⁹  but the next day I sat ¹⁶⁶⁰  on the judgment seat ¹⁶⁶¹  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ¹⁶⁶²  him with any of the evil deeds I had suspected. ¹⁶⁶³  25:19 Rather they had several points of disagreement ¹⁶⁶⁴  with him about their own religion ¹⁶⁶⁵  and about a man named Jesus ¹⁶⁶⁶  who was dead, whom Paul claimed ¹⁶⁶⁷  to be alive. 25:20 Because I was at a loss ¹⁶⁶⁸  how I could investigate these matters, ¹⁶⁶⁹  I asked if he were willing to go to Jerusalem and be tried ¹⁶⁷⁰  there on these charges. ¹⁶⁷¹  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ¹⁶⁷²  I ordered him to be kept under guard until I could send him to Caesar.” ¹⁶⁷³  25:22 Agrippa ¹⁶⁷⁴  said to Festus, ¹⁶⁷⁵  “I would also like to hear the man myself.” “Tomorrow,” he replied, ¹⁶⁷⁶  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ¹⁶⁷⁷  and Bernice came with great pomp ¹⁶⁷⁸  and entered the audience hall, ¹⁶⁷⁹  along with the senior military officers ¹⁶⁸⁰  and the prominent men of the city. When Festus ¹⁶⁸¹  gave the order, ¹⁶⁸²  Paul was brought in. 25:24 Then Festus ¹⁶⁸³  said, “King Agrippa, ¹⁶⁸⁴  and all you who are present here with us, you see this man about whom the entire Jewish populace ¹⁶⁸⁵  petitioned ¹⁶⁸⁶  me both in Jerusalem ¹⁶⁸⁷  and here, ¹⁶⁸⁸  shouting loudly ¹⁶⁸⁹  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ¹⁶⁹⁰  and when he appealed ¹⁶⁹¹  to His Majesty the Emperor, ¹⁶⁹²  I decided to send him. ¹⁶⁹³  25:26 But I have nothing definite ¹⁶⁹⁴  to write to my lord ¹⁶⁹⁵  about him. ¹⁶⁹⁶  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹⁶⁹⁷  so that after this preliminary hearing ¹⁶⁹⁸  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ¹⁶⁹⁹  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ¹⁷⁰⁰  said to Paul, “You have permission ¹⁷⁰¹  to speak for yourself.” Then Paul held out his hand ¹⁷⁰²  and began his defense: ¹⁷⁰³ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁷⁰⁴  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ¹⁷⁰⁵  familiar with all the customs and controversial issues ¹⁷⁰⁶  of the Jews. Therefore I ask ¹⁷⁰⁷  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ¹⁷⁰⁸  from my youth, spending my life from the beginning among my own people ¹⁷⁰⁹  and in Jerusalem. ¹⁷¹⁰  26:5 They know, ¹⁷¹¹  because they have known ¹⁷¹²  me from time past, ¹⁷¹³  if they are willing to testify, that according to the strictest party ¹⁷¹⁴  of our religion, I lived as a Pharisee. ¹⁷¹⁵  26:6 And now I stand here on trial ¹⁷¹⁶  because of my hope in the promise made by God to our ancestors, ¹⁷¹⁷  26:7 a promise ¹⁷¹⁸  that our twelve tribes hope to attain as they earnestly serve God ¹⁷¹⁹  night and day. Concerning this hope the Jews are accusing me, ¹⁷²⁰  Your Majesty! ¹⁷²¹  26:8 Why do you people ¹⁷²²  think ¹⁷²³  it is unbelievable ¹⁷²⁴  that ¹⁷²⁵  God raises the dead? 26:9 Of course, ¹⁷²⁶  I myself was convinced ¹⁷²⁷  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 ¹⁷²⁸  from the chief priests, but I also cast my vote ¹⁷²⁹  against them when they were sentenced to death. ¹⁷³⁰  26:11 I punished ¹⁷³¹  them often in all the synagogues ¹⁷³²  and tried to force ¹⁷³³  them to blaspheme. Because I was so furiously enraged ¹⁷³⁴  at them, I went to persecute ¹⁷³⁵  them even in foreign cities.

26:12 “While doing this very thing, ¹⁷³⁶  as I was going ¹⁷³⁷  to Damascus with authority and complete power ¹⁷³⁸  from the chief priests, 26:13 about noon along the road, Your Majesty, ¹⁷³⁹  I saw a light from heaven, ¹⁷⁴⁰  brighter than the sun, shining everywhere around ¹⁷⁴¹  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, ¹⁷⁴²  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ¹⁷⁴³  by kicking against the goads.’ ¹⁷⁴⁴  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹⁷⁴⁵  ‘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 ¹⁷⁴⁶  as a servant and witness ¹⁷⁴⁷  to the things ¹⁷⁴⁸  you have seen ¹⁷⁴⁹  and to the things in which I will appear to you. 26:17 I will rescue ¹⁷⁵⁰  you from your own people ¹⁷⁵¹  and from the Gentiles, to whom ¹⁷⁵²  I am sending you 26:18 to open their eyes so that they turn ¹⁷⁵³  from darkness to light and from the power ¹⁷⁵⁴  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁷⁵⁵  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ¹⁷⁵⁶  I was not disobedient ¹⁷⁵⁷  to the heavenly ¹⁷⁵⁸  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁷⁵⁹  and to the Gentiles, that they should repent and turn to God, ¹⁷⁶⁰  performing deeds consistent with ¹⁷⁶¹  repentance. 26:21 For this reason the Jews seized me in the temple courts ¹⁷⁶²  and were trying to kill me. 26:22 I have experienced ¹⁷⁶³  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹⁷⁶⁴  what the prophets and Moses said ¹⁷⁶⁵  was going to happen: 26:23 that ¹⁷⁶⁶  the Christ ¹⁷⁶⁷  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁷⁶⁸  and to the Gentiles.” ¹⁷⁶⁹ 

26:24 As Paul ¹⁷⁷⁰  was saying these things in his defense, Festus ¹⁷⁷¹  exclaimed loudly, “You have lost your mind, ¹⁷⁷²  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ¹⁷⁷³  “I have not lost my mind, most excellent Festus, ¹⁷⁷⁴  but am speaking ¹⁷⁷⁵  true and rational ¹⁷⁷⁶  words. 26:26 For the king knows about these things, and I am speaking freely ¹⁷⁷⁷  to him, ¹⁷⁷⁸  because I cannot believe ¹⁷⁷⁹  that any of these things has escaped his notice, ¹⁷⁸⁰  for this was not done in a corner. ¹⁷⁸¹  26:27 Do you believe the prophets, ¹⁷⁸²  King Agrippa? ¹⁷⁸³  I know that you believe.” 26:28 Agrippa ¹⁷⁸⁴  said to Paul, “In such a short time are you persuading me to become a Christian?” ¹⁷⁸⁵  26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁷⁸⁶  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁷⁸⁷ 

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, ¹⁷⁸⁸  “This man is not doing anything deserving ¹⁷⁸⁹  death or imprisonment.” 26:32 Agrippa ¹⁷⁹⁰  said to Festus, ¹⁷⁹¹  “This man could have been released ¹⁷⁹²  if he had not appealed to Caesar.” ¹⁷⁹³ 

Paul and Company Sail for Rome

27:1 When it was decided we ¹⁷⁹⁴  would sail to Italy, ¹⁷⁹⁵  they handed over Paul and some other prisoners to a centurion ¹⁷⁹⁶  of the Augustan Cohort ¹⁷⁹⁷  named Julius. 27:2 We went on board ¹⁷⁹⁸  a ship from Adramyttium ¹⁷⁹⁹  that was about to sail to various ports ¹⁸⁰⁰  along the coast of the province of Asia ¹⁸⁰¹  and put out to sea, ¹⁸⁰²  accompanied by Aristarchus, a Macedonian ¹⁸⁰³  from Thessalonica. ¹⁸⁰⁴  27:3 The next day we put in ¹⁸⁰⁵  at Sidon, ¹⁸⁰⁶  and Julius, treating Paul kindly, ¹⁸⁰⁷  allowed him to go to his friends so they could provide him with what he needed. ¹⁸⁰⁸  27:4 From there we put out to sea ¹⁸⁰⁹  and sailed under the lee ¹⁸¹⁰  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea ¹⁸¹¹  off Cilicia and Pamphylia, ¹⁸¹²  we put in ¹⁸¹³  at Myra ¹⁸¹⁴  in Lycia. ¹⁸¹⁵  27:6 There the centurion ¹⁸¹⁶  found ¹⁸¹⁷  a ship from Alexandria ¹⁸¹⁸  sailing for Italy, and he put us aboard it. 27:7 We sailed slowly ¹⁸¹⁹  for many days and arrived with difficulty off Cnidus. ¹⁸²⁰  Because the wind prevented us from going any farther, ¹⁸²¹  we sailed under the lee ¹⁸²²  of Crete off Salmone. ¹⁸²³  27:8 With difficulty we sailed along the coast ¹⁸²⁴  of Crete ¹⁸²⁵  and came to a place called Fair Havens that was near the town of Lasea. ¹⁸²⁶ 

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ¹⁸²⁷  because the fast ¹⁸²⁸  was already over, ¹⁸²⁹  Paul advised them, ¹⁸³⁰  27:10 “Men, I can see the voyage is going to end ¹⁸³¹  in disaster ¹⁸³²  and great loss not only of the cargo and the ship, but also of our lives.” ¹⁸³³  27:11 But the centurion ¹⁸³⁴  was more convinced ¹⁸³⁵  by the captain ¹⁸³⁶  and the ship’s owner than by what Paul said. ¹⁸³⁷  27:12 Because the harbor was not suitable to spend the winter in, the majority decided ¹⁸³⁸  to put out to sea ¹⁸³⁹  from there. They hoped that ¹⁸⁴⁰  somehow they could reach ¹⁸⁴¹  Phoenix, ¹⁸⁴²  a harbor of Crete facing ¹⁸⁴³  southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought ¹⁸⁴⁴  they could carry out ¹⁸⁴⁵  their purpose, so they weighed anchor ¹⁸⁴⁶  and sailed close along the coast ¹⁸⁴⁷  of Crete. 27:14 Not long after this, a hurricane-force ¹⁸⁴⁸  wind called the northeaster ¹⁸⁴⁹  blew down from the island. ¹⁸⁵⁰  27:15 When the ship was caught in it ¹⁸⁵¹  and could not head into ¹⁸⁵²  the wind, we gave way to it and were driven ¹⁸⁵³  along. 27:16 As we ran under the lee of ¹⁸⁵⁴  a small island called Cauda, ¹⁸⁵⁵  we were able with difficulty to get the ship’s boat ¹⁸⁵⁶  under control. 27:17 After the crew ¹⁸⁵⁷  had hoisted it aboard, ¹⁸⁵⁸  they used supports ¹⁸⁵⁹  to undergird the ship. Fearing they would run aground ¹⁸⁶⁰  on the Syrtis, ¹⁸⁶¹  they lowered the sea anchor, ¹⁸⁶²  thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, ¹⁸⁶³  they began throwing the cargo overboard, ¹⁸⁶⁴  27:19 and on the third day they threw the ship’s gear ¹⁸⁶⁵  overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent ¹⁸⁶⁶  storm continued to batter us, ¹⁸⁶⁷  we finally abandoned all hope of being saved. ¹⁸⁶⁸ 

27:21 Since many of them had no desire to eat, ¹⁸⁶⁹  Paul ¹⁸⁷⁰  stood up ¹⁸⁷¹  among them and said, “Men, you should have listened to me ¹⁸⁷²  and not put out to sea ¹⁸⁷³  from Crete, thus avoiding ¹⁸⁷⁴  this damage and loss. 27:22 And now I advise ¹⁸⁷⁵  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ¹⁸⁷⁶  27:23 For last night an angel of the God to whom I belong ¹⁸⁷⁷  and whom I serve ¹⁸⁷⁸  came to me ¹⁸⁷⁹  27:24 and said, ¹⁸⁸⁰  ‘Do not be afraid, Paul! You must stand before ¹⁸⁸¹  Caesar, ¹⁸⁸²  and God has graciously granted you the safety ¹⁸⁸³  of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God ¹⁸⁸⁴  that it will be just as I have been told. 27:26 But we must ¹⁸⁸⁵  run aground on some island.”

27:27 When the fourteenth night had come, while we were being driven ¹⁸⁸⁶  across the Adriatic Sea, ¹⁸⁸⁷  about midnight the sailors suspected they were approaching some land. ¹⁸⁸⁸  27:28 They took soundings ¹⁸⁸⁹  and found the water was twenty fathoms ¹⁸⁹⁰  deep; when they had sailed a little farther ¹⁸⁹¹  they took soundings again and found it was fifteen fathoms ¹⁸⁹²  deep. 27:29 Because they were afraid ¹⁸⁹³  that we would run aground on the rocky coast, ¹⁸⁹⁴  they threw out ¹⁸⁹⁵  four anchors from the stern and wished ¹⁸⁹⁶  for day to appear. ¹⁸⁹⁷  27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ¹⁸⁹⁸  that they were going to put out anchors from the bow, 27:31 Paul said to the centurion ¹⁸⁹⁹  and the soldiers, “Unless these men stay with the ship, you ¹⁹⁰⁰  cannot be saved.” 27:32 Then the soldiers cut the ropes ¹⁹⁰¹  of the ship’s boat and let it drift away. ¹⁹⁰² 

27:33 As day was about to dawn, ¹⁹⁰³  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ¹⁹⁰⁴  and have gone ¹⁹⁰⁵  without food; you have eaten nothing. ¹⁹⁰⁶  27:34 Therefore I urge you to take some food, for this is important ¹⁹⁰⁷  for your survival. ¹⁹⁰⁸  For not one of you will lose a hair from his head.” 27:35 After he said this, Paul ¹⁹⁰⁹  took bread ¹⁹¹⁰  and gave thanks to God in front of them all, ¹⁹¹¹  broke ¹⁹¹²  it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six ¹⁹¹³  persons on the ship.) ¹⁹¹⁴  27:38 When they had eaten enough to be satisfied, ¹⁹¹⁵  they lightened the ship by throwing the wheat ¹⁹¹⁶  into the sea.

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ¹⁹¹⁷  a bay ¹⁹¹⁸  with a beach, ¹⁹¹⁹  where they decided to run the ship aground if they could. 27:40 So they slipped ¹⁹²⁰  the anchors ¹⁹²¹  and left them in the sea, at the same time loosening the linkage ¹⁹²²  that bound the steering oars ¹⁹²³  together. Then they hoisted ¹⁹²⁴  the foresail ¹⁹²⁵  to the wind and steered toward ¹⁹²⁶  the beach. 27:41 But they encountered a patch of crosscurrents ¹⁹²⁷  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ¹⁹²⁸  of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners ¹⁹²⁹  so that none of them would escape by swimming away. ¹⁹³⁰  27:43 But the centurion, ¹⁹³¹  wanting to save Paul’s life, ¹⁹³²  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ¹⁹³³  27:44 and the rest were to follow, ¹⁹³⁴  some on planks ¹⁹³⁵  and some on pieces of the ship. ¹⁹³⁶  And in this way ¹⁹³⁷  all were brought safely to land.

Paul on Malta

28:1 After we had safely reached shore, ¹⁹³⁸  we learned that the island was called Malta. ¹⁹³⁹  28:2 The local inhabitants ¹⁹⁴⁰  showed us extraordinary ¹⁹⁴¹  kindness, for they built a fire and welcomed us all because it had started to rain ¹⁹⁴²  and was cold. 28:3 When Paul had gathered a bundle of brushwood ¹⁹⁴³  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 ¹⁹⁴⁴  saw the creature hanging from Paul’s ¹⁹⁴⁵  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ¹⁹⁴⁶  has not allowed him to live!” ¹⁹⁴⁷  28:5 However, ¹⁹⁴⁸  Paul ¹⁹⁴⁹  shook ¹⁹⁵⁰  the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up ¹⁹⁵¹  or suddenly drop dead. So after they had waited ¹⁹⁵²  a long time and had seen ¹⁹⁵³  nothing unusual happen ¹⁹⁵⁴  to him, they changed their minds ¹⁹⁵⁵  and said he was a god. ¹⁹⁵⁶ 

28:7 Now in the region around that place ¹⁹⁵⁷  were fields belonging to the chief official ¹⁹⁵⁸  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father ¹⁹⁵⁹  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ¹⁹⁶⁰  and after praying, placed ¹⁹⁶¹  his hands on him and healed ¹⁹⁶²  him. 28:9 After this had happened, many of the people on the island who were sick ¹⁹⁶³  also came and were healed. ¹⁹⁶⁴  28:10 They also bestowed many honors, ¹⁹⁶⁵  and when we were preparing to sail, ¹⁹⁶⁶  they gave ¹⁹⁶⁷  us all the supplies we needed. ¹⁹⁶⁸ 

Paul Finally Reaches Rome

28:11 After three months we put out to sea ¹⁹⁶⁹  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ¹⁹⁷⁰  as its figurehead. ¹⁹⁷¹  28:12 We put in ¹⁹⁷²  at Syracuse ¹⁹⁷³  and stayed there three days. 28:13 From there we cast off ¹⁹⁷⁴  and arrived at Rhegium, ¹⁹⁷⁵  and after one day a south wind sprang up ¹⁹⁷⁶  and on the second day we came to Puteoli. ¹⁹⁷⁷  28:14 There ¹⁹⁷⁸  we found ¹⁹⁷⁹  some brothers ¹⁹⁸⁰  and were invited to stay with them seven days. And in this way we came to Rome. ¹⁹⁸¹  28:15 The brothers from there, ¹⁹⁸²  when they heard about us, came as far as the Forum of Appius ¹⁹⁸³  and Three Taverns ¹⁹⁸⁴  to meet us. When he saw them, ¹⁹⁸⁵  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live ¹⁹⁸⁶  by himself, with the soldier who was guarding him.

Paul Addresses the Jewish Community in Rome

28:17 After three days ¹⁹⁸⁷  Paul ¹⁹⁸⁸  called the local Jewish leaders ¹⁹⁸⁹  together. When they had assembled, he said to them, “Brothers, ¹⁹⁹⁰  although I had done ¹⁹⁹¹  nothing against our people or the customs of our ancestors, ¹⁹⁹²  from Jerusalem ¹⁹⁹³  I was handed over as a prisoner to the Romans. ¹⁹⁹⁴  28:18 When ¹⁹⁹⁵  they had heard my case, ¹⁹⁹⁶  they wanted to release me, ¹⁹⁹⁷  because there was no basis for a death sentence ¹⁹⁹⁸  against me. 28:19 But when the Jews objected, ¹⁹⁹⁹  I was forced to appeal to Caesar ²⁰⁰⁰  – not that I had some charge to bring ²⁰⁰¹  against my own people. ²⁰⁰²  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.” ²⁰⁰³  28:21 They replied, ²⁰⁰⁴  “We have received no letters from Judea about you, nor have any of the brothers come from there ²⁰⁰⁵  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 ²⁰⁰⁶  that people ²⁰⁰⁷  everywhere speak against ²⁰⁰⁸  it.”

28:23 They set ²⁰⁰⁹  a day to meet with him, ²⁰¹⁰  and they came to him where he was staying ²⁰¹¹  in even greater numbers. ²⁰¹²  From morning until evening he explained things ²⁰¹³  to them, ²⁰¹⁴  testifying ²⁰¹⁵  about the kingdom of God ²⁰¹⁶  and trying to convince ²⁰¹⁷  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ²⁰¹⁸  by what he said, ²⁰¹⁹  but others refused ²⁰²⁰  to believe. 28:25 So they began to leave, ²⁰²¹  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁰²²  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ²⁰²³  but will never understand,

and you will keep on looking, ²⁰²⁴  but will never perceive.

28:27 For the heart of this people has become dull, ²⁰²⁵ 

and their ears are hard of hearing, ²⁰²⁶ 

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, ²⁰²⁷  and I would heal them.”’ ²⁰²⁸ 

28:28 “Therefore be advised ²⁰²⁹  that this salvation from God ²⁰³⁰  has been sent to the Gentiles; ²⁰³¹  they ²⁰³²  will listen!”

28:29 [[EMPTY]] ²⁰³³ 

28:30 Paul ²⁰³⁴  lived ²⁰³⁵  there two whole years in his own rented quarters ²⁰³⁶  and welcomed ²⁰³⁷  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²⁰³⁸  with complete boldness ²⁰³⁹  and without restriction. ²⁰⁴⁰ 

[12:25]  ¹ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ² sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ³ tn Grk “fulfilled.”

[12:25]  ⁴ tn Grk “ministry” or “service.”

[12:25]  ⁵ tn Grk “John who was also called Mark.”

[13:1]  ⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ⁷ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁸ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁹ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹⁰ tn Or “the governor.”

[13:1]  ¹¹ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ¹¹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹² tn Or “Appoint.”

[13:3]  ¹⁶ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ¹⁷ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹⁸ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ²¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ²² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ²³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ²⁶ tn Grk “And when.” 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.

[13:5]  ²⁷ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁸ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ²⁹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ³⁰ sn See the note on synagogue in 6:9.

[13:5]  ³¹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ³² tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:6]  ³¹ tn Or “had passed through,” “had traveled through.”

[13:6]  ³² sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ³³ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ³⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ³⁷ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ³⁸ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ³⁹ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ⁴¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ⁴² sn A parenthetical note by the author.

[13:8]  ⁴³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ⁴⁶ sn A parenthetical note by the author.

[13:9]  ⁴⁷ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁴⁸ tn Or “gazed intently.”

[13:10]  ⁵¹ tn Or “unscrupulousness.”

[13:10]  ⁵² sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ⁵⁶ tn Grk “And now.” 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.

[13:11]  ⁵⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ⁵⁸ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁵⁹ tn Grk “fell on.”

[13:11]  ⁶⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ⁶¹ sn See the note on proconsul in v. 8.

[13:12]  ⁶² sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ⁶³ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ⁶⁴ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  ⁶⁶ 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.”

[13:13]  ⁶⁷ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁶⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ⁶⁹ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁷⁰ sn That is, John Mark.

[13:13]  ⁷¹ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:14]  ⁷¹ tn Or “Passing by.”

[13:14]  ⁷² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁷³ tn Or “at Antioch in Pisidia.”

[13:14]  ⁷⁴ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ⁷⁵ sn See the note on synagogue in 6:9.

[13:15]  ⁷⁶ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁷⁷ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁷⁸ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁷⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁸⁰ tn Or “word.”

[13:15]  ⁸¹ tn Or “encouragement.”

[13:15]  ⁸² tn Or “give it.”

[13:16]  ⁸¹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁸² tn Or “motioned.”

[13:16]  ⁸³ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁸⁴ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ⁸⁶ tn Or “people of Israel.”

[13:17]  ⁸⁷ tn Or “forefathers”; Grk “fathers.”

[13:17]  ⁸⁸ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁸⁹ tn Or “as resident aliens.”

[13:17]  ⁹⁰ tn Or “land.”

[13:17]  ⁹¹ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ⁹¹ tn Grk “And for.” 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.

[13:18]  ⁹² tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁹³ tn Or “desert.”

[13:19]  ⁹⁶ tn Grk “And after.” 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.

[13:19]  ⁹⁷ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁹⁸ sn Seven nations. See Deut 7:1.

[13:19]  ⁹⁹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ¹⁰¹ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ¹⁰² tn Grk “And after these things.” 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.

[13:20]  ¹⁰³ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹⁰⁶ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ¹¹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹¹² sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹¹³ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹¹⁴ sn A quotation from Ps 89:20.

[13:22]  ¹¹⁵ sn A quotation from 1 Sam 13:14.

[13:22]  ¹¹⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹¹⁶ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ¹¹⁷ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹¹⁸ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  ¹²¹ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹²² tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹²³ sn John refers here to John the Baptist.

[13:24]  ¹²⁴ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹²⁶ tn Or “task.”

[13:25]  ¹²⁷ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹²⁸ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹³¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹³² tn Grk “sons”

[13:26]  ¹³³ tn Or “race.”

[13:26]  ¹³⁴ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹³⁵ tn Grk “word.”

[13:27]  ¹³⁶ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹³⁷ tn Grk “this one.”

[13:27]  ¹³⁸ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹³⁹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁴⁰ 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.

[13:28]  ¹⁴¹ tn Grk “And though.” 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.

[13:28]  ¹⁴² tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹⁴³ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹⁴⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹⁴⁶ tn Or “carried out.”

[13:29]  ¹⁴⁷ sn That is, everything that was written in OT scripture.

[13:29]  ¹⁴⁸ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹⁴⁹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹⁵⁰ 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.

[13:30]  ¹⁵¹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹⁵⁶ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹⁵⁷ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹⁵⁸ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹⁶¹ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹⁶⁶ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹⁶⁷ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ¹⁶⁸ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹⁶⁹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:34]  ¹⁷¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁷² tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁷³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁷⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁷⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁷⁶ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁷⁷ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹⁷⁶ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹⁷⁷ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹⁷⁸ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹⁷⁹ sn A quotation from Ps 16:10.

[13:36]  ¹⁸¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁸² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁸³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁸⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ¹⁸⁶ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁸⁷ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ¹⁹¹ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹⁹⁶ sn This one refers here to Jesus.

[13:39]  ¹⁹⁷ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁹⁸ tn Or “could not free.”

[13:39]  ¹⁹⁹ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ²⁰¹ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ²⁰² tn Or “in.”

[13:41]  ²⁰⁶ tn Or “and die!”

[13:41]  ²⁰⁷ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ²¹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ²¹² tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ²¹³ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ²¹⁴ tn Or “begging,” “inviting.”

[13:42]  ²¹⁵ tn Or “matters.”

[13:43]  ²¹⁶ sn See the note on synagogue in 6:9.

[13:43]  ²¹⁷ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ²¹⁸ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ²¹⁹ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ²²⁰ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ²²¹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ²²¹ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:45]  ²²⁶ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ²²⁷ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ²²⁸ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ²²⁹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ²³¹ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²³² tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ²³³ tn Or “and consider yourselves unworthy.”

[13:46]  ²³⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²³⁵ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ²³⁶ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ²³⁷ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ²³⁸ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ²³⁹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ²⁴⁰ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ²⁴¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁴² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ²⁴³ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ²⁴⁶ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:50]  ²⁵¹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²⁵² tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ²⁵⁶ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ²⁵⁷ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ²⁵⁸ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ²⁶¹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ²⁶⁶ sn Iconium. See the note in 13:51.

[14:1]  ²⁶⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²⁶⁸ sn See the note on synagogue in 6:9.

[14:1]  ²⁶⁹ tn Or “that a large crowd.”

[14:2]  ²⁷¹ tn Or “who would not believe.”

[14:2]  ²⁷² tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ²⁷⁶ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²⁷⁷ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²⁷⁸ tn Grk “word.”

[14:3]  ²⁷⁹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ²⁸¹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²⁸² tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ²⁸⁶ tn Grk “So there came about an attempt” 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.

[14:5]  ²⁸⁷ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²⁸⁸ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ²⁹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²⁹² tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ²⁹³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ²⁹⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ²⁹⁶ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ²⁹⁷ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ³⁰¹ tn Grk “And in.” 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.

[14:8]  ³⁰² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ³⁰³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ³⁰⁴ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ³⁰⁶ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ³⁰⁷ tn Or “looked.”

[14:10]  ³¹¹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ³¹² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³¹³ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ³¹⁶ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ³¹⁷ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³¹⁸ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:12]  ³²¹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ³²² sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ³²³ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ³²⁶ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ³²⁷ sn See the note on Zeus in the previous verse.

[14:13]  ³²⁸ tn Or “oxen.”

[14:13]  ³²⁹ tn Or “wreaths.”

[14:13]  ³³⁰ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ³³¹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ³³² tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ³³³ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ³³⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ³³⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  ³³⁶ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ³³⁷ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ³³⁸ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ³³⁹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ³⁴¹ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ³⁴² tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ³⁴³ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ³⁴⁶ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ³⁴⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ³⁴⁸ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ³⁴⁹ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ³⁵¹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ³⁵² tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ³⁵⁶ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ³⁵⁷ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ³⁵⁸ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ³⁵⁹ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ³⁶¹ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ³⁶² tn Grk “And on.” 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.

[14:20]  ³⁶³ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:21]  ³⁶⁶ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ³⁶⁷ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ³⁶⁸ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:22]  ³⁷¹ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ³⁷² sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ³⁷³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁷⁴ tn Or “sufferings.”

[14:23]  ³⁷⁶ sn Appointed elders. See Acts 20:17.

[14:23]  ³⁷⁷ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ³⁷⁸ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ³⁷⁹ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ³⁸¹ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ³⁸² sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ³⁸⁶ tn Or “message.”

[14:25]  ³⁸⁷ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ³⁸⁸ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ³⁹¹ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  ³⁹² tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ³⁹³ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ³⁹⁶ tn Or “announced.”

[14:27]  ³⁹⁷ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ³⁹⁸ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ⁴⁰¹ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ⁴⁰² tn Grk “no little (time)” (an idiom).

[15:1]  ⁴⁰⁶ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁴⁰⁷ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:2]  ⁴¹¹ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴¹² tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁴¹³ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁴¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁴¹⁵ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ⁴¹⁶ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁴¹⁷ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ⁴¹⁸ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ⁴²¹ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁴²² tn Or “announced.”

[15:4]  ⁴²³ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ⁴²⁶ sn See the note on Pharisee in 5:34.

[15:5]  ⁴²⁷ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ⁴²⁸ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁴²⁹ tn Or “keep.”

[15:6]  ⁴³¹ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ⁴³⁶ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁴³⁷ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ⁴³⁸ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ⁴³⁹ tn Or “word.”

[15:7]  ⁴⁴⁰ tn Or “of the good news.”

[15:7]  ⁴⁴¹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ⁴⁴¹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁴⁴² tn Or “has borne witness.”

[15:8]  ⁴⁴³ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ⁴⁴⁶ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ⁴⁴⁷ tn Or “purifying.”

[15:10]  ⁴⁵¹ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ⁴⁵² sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ⁴⁵³ tn Or “forefathers”; Grk “fathers.”

[15:11]  ⁴⁵⁶ tn Or “by.”

[15:11]  ⁴⁵⁷ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:12]  ⁴⁶¹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁴⁶² tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ⁴⁶⁶ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁴⁶⁷ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ⁴⁷¹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁴⁷² tn Or “reported,” “described.”

[15:14]  ⁴⁷³ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁴⁷⁴ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁴⁷⁵ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ⁴⁷⁶ tn Grk “And the.” 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.

[15:15]  ⁴⁷⁷ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ⁴⁸¹ tn Grk “After these things.”

[15:16]  ⁴⁸² sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴⁸³ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴⁸⁴ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ⁴⁸⁶ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁴⁸⁷ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁴⁸⁸ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ⁴⁸⁹ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁴⁹⁰ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ⁴⁹¹ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ⁴⁹² sn An allusion to Isa 45:21.

[15:19]  ⁴⁹⁶ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ⁴⁹⁷ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁴⁹⁸ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ⁵⁰¹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁵⁰² tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  ⁵⁰³ tn Or “polluted.”

[15:20]  ⁵⁰⁴ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ⁵⁰⁶ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁵⁰⁷ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁵⁰⁸ sn See the note on synagogue in 6:9.

[15:22]  ⁵¹¹ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ⁵¹² sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁵¹³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵¹⁶ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁵¹⁷ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁵¹⁸ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁵¹⁹ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵²⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵²¹ tn Grk “and Syria,” 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.

[15:24]  ⁵²¹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁵²² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁵²³ tn Grk “souls.”

[15:24]  ⁵²⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ⁵²⁶ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁵²⁷ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ⁵³¹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁵³² tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁵³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ⁵³⁶ tn This verb has been translated as an epistolary aorist.

[15:27]  ⁵³⁷ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ⁵³⁸ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ⁵⁴¹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁵⁴² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ⁵⁴⁶ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁵⁴⁷ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  ⁵⁴⁸ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁵⁴⁹ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁵⁵⁰ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ⁵⁵¹ tn Or “sent away.”

[15:30]  ⁵⁵² sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁵⁵³ tn Or “congregation” (referring to the group of believers).

[15:31]  ⁵⁵⁶ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ⁵⁵⁷ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ⁵⁵⁸ tn Or “at its encouraging message.”

[15:32]  ⁵⁶¹ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ⁵⁶⁶ tn Grk “And after.” 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.

[15:33]  ⁵⁶⁷ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ⁵⁷¹ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ⁵⁷⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁵⁷⁷ sn This is a parenthetical note by the author.

[15:35]  ⁵⁷⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  ⁵⁸¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ⁵⁸² tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁵⁸³ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ⁵⁸⁶ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁵⁸⁷ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ⁵⁹¹ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ⁵⁹² tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ⁵⁹³ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ⁵⁹⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ⁵⁹⁶ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ⁵⁹⁷ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[15:41]  ⁶⁰¹ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ⁶⁰⁶ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  ⁶⁰⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ⁶⁰⁸ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁶⁰⁹ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁶¹⁰ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ⁶¹¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁶¹² sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁶¹³ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁶¹⁴ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ⁶¹⁶ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁶¹⁷ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁶¹⁸ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁶¹⁹ tn Or “who lived in the area.”

[16:3]  ⁶²⁰ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:4]  ⁶²¹ tn Or “cities.”

[16:4]  ⁶²² tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁶²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁶²⁴ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁶²⁵ tn Or “observe” or “follow.”

[16:5]  ⁶²⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ⁶³¹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁶³² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁶³³ tn Or “forbidden.”

[16:6]  ⁶³⁴ tn Or “word.”

[16:6]  ⁶³⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ⁶³⁶ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁶³⁷ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁶³⁸ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁶³⁹ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁶⁴⁰ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:8]  ⁶⁴¹ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ⁶⁴² sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁶⁴³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ⁶⁴⁶ tn Grk “And a.” 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.

[16:9]  ⁶⁴⁷ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁶⁴⁸ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁶⁴⁹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁶⁵⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁶⁵² tn Grk “sought.”

[16:10]  ⁶⁵³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶⁵⁴ tn Or “summoned.”

[16:11]  ⁶⁵⁶ 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.”

[16:11]  ⁶⁵⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁶⁵⁸ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ⁶⁵⁹ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁶⁶⁰ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ⁶⁶¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁶⁶² tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ⁶⁶³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁶⁶⁴ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ⁶⁶⁶ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ⁶⁶⁷ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁶⁶⁸ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁶⁶⁹ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ⁶⁷¹ tn Grk “And a.” 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.

[16:14]  ⁶⁷² tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶⁷³ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶⁷⁴ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁶⁷⁵ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:15]  ⁶⁷⁶ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁶⁷⁷ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁶⁷⁸ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁶⁷⁹ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ⁶⁸¹ tn Grk “Now it happened 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.

[16:16]  ⁶⁸² tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ⁶⁸³ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ⁶⁸⁴ tn Or “masters.”

[16:16]  ⁶⁸⁵ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ⁶⁸⁶ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁶⁸⁷ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁶⁸⁸ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁶⁸⁹ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:18]  ⁶⁹¹ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁶⁹² tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁶⁹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁶⁹⁴ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:19]  ⁶⁹⁶ tn Or “masters.”

[16:19]  ⁶⁹⁷ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁶⁹⁸ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁶⁹⁹ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ⁷⁰¹ tn Grk “And when.” 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.

[16:20]  ⁷⁰² tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁷⁰³ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁷⁰⁴ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ⁷⁰⁶ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁷⁰⁷ tn Or “acknowledge.”

[16:21]  ⁷⁰⁸ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ⁷⁰⁹ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ⁷¹¹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁷¹² tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁷¹³ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁷¹⁴ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ⁷¹⁶ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁷¹⁷ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁷²¹ tn Or “prison.”

[16:24]  ⁷²² tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:25]  ⁷²⁶ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁷²⁷ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁷²⁸ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁷³¹ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:27]  ⁷³⁶ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ⁷³⁷ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁷³⁸ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁷³⁹ tn Or “thought.”

[16:28]  ⁷⁴¹ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ⁷⁴² sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁷⁴⁶ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁷⁴⁷ tn Or “and prostrated himself.”

[16:30]  ⁷⁵¹ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ⁷⁵² tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁷⁵⁶ tn Grk “said.”

[16:31]  ⁷⁵⁷ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ⁷⁵⁸ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ⁷⁶¹ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁷⁶² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ⁷⁶⁶ tn Grk “And at.” 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.

[16:33]  ⁷⁶⁷ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ⁷⁶⁸ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ⁷⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁷⁷⁰ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ⁷⁷¹ tn Or “immediately.”

[16:34]  ⁷⁷¹ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁷⁷² tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁷⁷³ tn Or “he was overjoyed.”

[16:34]  ⁷⁷⁴ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁷⁷⁵ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[16:35]  ⁷⁷⁶ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ⁷⁷⁷ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ⁷⁷⁸ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[16:36]  ⁷⁸¹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁷⁸² tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁷⁸³ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁷⁸⁶ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁷⁸⁷ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁷⁸⁸ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁷⁸⁹ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁷⁹⁰ tn The word “us” 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.

[16:37]  ⁷⁹¹ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁷⁹² tn Grk “But they.”

[16:37]  ⁷⁹³ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[16:38]  ⁷⁹¹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁷⁹² sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ⁷⁹⁶ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ⁷⁹⁷ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ⁷⁹⁸ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[16:40]  ⁸⁰¹ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ⁸⁰⁶ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁸⁰⁷ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁸⁰⁸ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁸⁰⁹ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  ⁸¹⁰ sn See the note on synagogue in 6:9.

[17:2]  ⁸¹¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁸¹² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ⁸¹⁶ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁸¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ⁸¹⁸ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁸¹⁹ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁸²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:4]  ⁸²¹ tn Or “convinced.”

[17:4]  ⁸²² tn Or “a large crowd.”

[17:4]  ⁸²³ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁸²⁴ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ⁸²⁶ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁸²⁷ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁸²⁸ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁸²⁹ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁸³⁰ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁸³¹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁸³² tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ⁸³¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁸³² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁸³³ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁸³⁴ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:7]  ⁸³⁶ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ⁸³⁷ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ⁸³⁸ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁸³⁹ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁸⁴⁰ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ⁸⁴¹ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ⁸⁴² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:9]  ⁸⁴⁶ tn Grk “And after.” 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.

[17:9]  ⁸⁴⁷ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ⁸⁴⁸ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ⁸⁵¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  ⁸⁵² tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ⁸⁵³ sn See the note on synagogue in 6:9.

[17:11]  ⁸⁵⁶ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁸⁵⁷ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁸⁵⁸ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁸⁵⁹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁸⁶⁰ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁸⁶¹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁸⁶² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁸⁶¹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁸⁶² tn Or “respected.”

[17:13]  ⁸⁶⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁸⁶⁷ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ⁸⁶⁸ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ⁸⁶⁹ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  ⁸⁷⁰ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁸⁷¹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ⁸⁷² tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁸⁷⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁸⁷⁷ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁸⁸¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁸⁸² tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  ⁸⁸³ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁸⁸⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ⁸⁸⁷ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁸⁸⁸ sn See the note on synagogue in 6:9.

[17:17]  ⁸⁸⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁸⁹¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁸⁹² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁸⁹³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁸⁹⁴ tn Grk “saying.”

[17:18]  ⁸⁹⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁸⁹⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁸⁹⁷ sn This is a parenthetical note by the author.

[17:19]  ⁸⁹⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁸⁹⁷ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:20]  ⁹⁰¹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁹⁰² tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ⁹⁰⁶ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁹⁰⁷ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁹⁰⁸ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ⁹¹¹ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁹¹² tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁹¹³ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ⁹¹⁶ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁹¹⁷ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ⁹¹⁸ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ⁹²¹ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁹²² tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ⁹²³ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:25]  ⁹²⁶ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁹²⁷ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ⁹³¹ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁹³² tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁹³³ tn Grk “to live over all the face of the earth.”

[17:26]  ⁹³⁴ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁹³⁵ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ⁹³⁶ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁹³⁷ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁹³⁸ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ⁹⁴¹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁹⁴² sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁹⁴⁶ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁹⁴⁷ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁹⁴⁸ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁹⁴⁹ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁹⁵⁰ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ⁹⁵¹ tn Or “has deliberately paid no attention to.”

[17:30]  ⁹⁵² tn Or “times when people did not know.”

[17:30]  ⁹⁵³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁹⁵⁴ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁹⁵⁶ tn Or “fixed.”

[17:31]  ⁹⁵⁷ sn The world refers to the whole inhabited earth.

[17:31]  ⁹⁵⁸ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ⁹⁵⁹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁹⁶¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁹⁶² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ⁹⁶⁶ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ⁹⁷¹ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁹⁷² tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁹⁷³ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁹⁷⁴ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁹⁷⁵ tn Grk “and a woman”; but 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.

[18:1]  ⁹⁷⁶ tn Grk “After these things.”

[18:1]  ⁹⁷⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁹⁷⁸ tn Or “Paul left.”

[18:1]  ⁹⁷⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁹⁸⁰ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:2]  ⁹⁸¹ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ⁹⁸² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁹⁸³ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁹⁸⁴ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁹⁸⁵ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁹⁸⁶ tn Or “to leave.”

[18:2]  ⁹⁸⁷ map For location see JP4 A1.

[18:2]  ⁹⁸⁸ tn Or “went to.”

[18:3]  ⁹⁸⁶ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ⁹⁸⁷ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ⁹⁸⁸ sn This is a parenthetical note by the author.

[18:4]  ⁹⁹¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ⁹⁹² sn See the note on synagogue in 6:9.

[18:4]  ⁹⁹³ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:5]  ⁹⁹⁶ tn Grk “came down.”

[18:5]  ⁹⁹⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁹⁹⁸ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ⁹⁹⁹ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹⁰⁰⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ¹⁰⁰¹ 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.

[18:6]  ¹⁰⁰² tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ¹⁰⁰³ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ¹⁰⁰⁴ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ¹⁰⁰⁵ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ¹⁰⁰⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ¹⁰⁰⁷ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ¹⁰⁰⁸ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹⁰⁰⁹ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:8]  ¹⁰¹¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁰¹² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:9]  ¹⁰¹⁶ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁰¹⁷ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁰¹⁸ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ¹⁰²¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁰²² tn Or “injure.”

[18:11]  ¹⁰²⁶ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ¹⁰²⁷ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ¹⁰³¹ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ¹⁰³² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ¹⁰³³ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ¹⁰³⁴ tn Grk “with one accord.”

[18:12]  ¹⁰³⁵ 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:13]  ¹⁰³⁶ tn Or “inciting.”

[18:13]  ¹⁰³⁷ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ¹⁰⁴¹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁰⁴² tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹⁰⁴³ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ¹⁰⁴⁴ tn Grk “accepting your complaint, O Jews.”

[18:15]  ¹⁰⁴⁶ tn Or “dispute.”

[18:15]  ¹⁰⁴⁷ tn Grk “see to it” (an idiom).

[18:15]  ¹⁰⁴⁸ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ¹⁰⁵¹ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ¹⁰⁵² sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁰⁵⁶ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  ¹⁰⁵⁷ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹⁰⁵⁸ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁰⁵⁹ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ¹⁰⁶¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁰⁶² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁰⁶³ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹⁰⁶⁴ tn Grk “Syria, and with him.”

[18:18]  ¹⁰⁶⁵ sn See the note on Aquila in 18:2.

[18:18]  ¹⁰⁶⁶ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁰⁶⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁰⁶⁸ tn That is, “before he sailed from Cenchrea.”

[18:18]  ¹⁰⁶⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ¹⁰⁶⁶ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ¹⁰⁶⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ¹⁰⁶⁸ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ¹⁰⁶⁹ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ¹⁰⁷⁰ sn See the note on synagogue in 6:9.

[18:19]  ¹⁰⁷¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:20]  ¹⁰⁷¹ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[18:21]  ¹⁰⁷⁶ tn Or “but took leave of.”

[18:21]  ¹⁰⁷⁷ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁰⁷⁸ tn Or “will return.”

[18:21]  ¹⁰⁷⁹ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ¹⁰⁸⁰ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:22]  ¹⁰⁸¹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ¹⁰⁸² 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 sea voyage of 620 mi (990 km).

[18:22]  ¹⁰⁸³ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ¹⁰⁸⁴ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  ¹⁰⁸⁵ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:23]  ¹⁰⁸⁶ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ¹⁰⁸⁷ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ¹⁰⁸⁸ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ¹⁰⁹¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ¹⁰⁹² tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ¹⁰⁹³ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ¹⁰⁹⁶ tn Or “had been taught.”

[18:25]  ¹⁰⁹⁷ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ¹⁰⁹⁸ tn Grk “the things.”

[18:25]  ¹⁰⁹⁹ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ¹¹⁰¹ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹¹⁰² sn See the note on synagogue in 6:9.

[18:26]  ¹¹⁰³ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹¹⁰⁴ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ¹¹⁰⁶ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ¹¹⁰⁷ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ¹¹⁰⁸ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ¹¹⁰⁹ 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.

[18:27]  ¹¹¹⁰ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ¹¹¹¹ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹¹¹² tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹¹¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  ¹¹¹⁴ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:1]  ¹¹¹⁶ tn Grk “It happened that while.” 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.

[19:1]  ¹¹¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹¹¹⁸ tn Or “interior.”

[19:1]  ¹¹¹⁹ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹¹²⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹¹²¹ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹¹²² tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹¹²¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹¹²² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹¹²³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ¹¹²⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹¹²⁷ tn Grk “they said.”

[19:4]  ¹¹³¹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ¹¹³⁶ tn Or “laid.”

[19:6]  ¹¹³⁷ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ¹¹³⁸ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹¹³⁹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ¹¹⁴¹ sn This is a parenthetical note by the author.

[19:8]  ¹¹⁴⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹¹⁴⁷ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹¹⁴⁸ sn See the note on synagogue in 6:9.

[19:8]  ¹¹⁴⁹ tn Or “boldly.”

[19:8]  ¹¹⁵⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ¹¹⁵¹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹¹⁵² sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ¹¹⁵¹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹¹⁵² tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹¹⁵³ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹¹⁵⁴ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹¹⁵⁵ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹¹⁵⁶ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹¹⁵⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹¹⁵⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹¹⁵⁹ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ¹¹⁵⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  ¹¹⁵⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ¹¹⁶¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ¹¹⁶⁶ tn Or “skin” (the outer surface of the body).

[19:12]  ¹¹⁶⁷ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹¹⁶⁸ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ¹¹⁷¹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹¹⁷² tn Grk “to name the name.”

[19:13]  ¹¹⁷³ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹¹⁷⁴ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ¹¹⁷⁶ tn Grk “a certain Sceva.”

[19:14]  ¹¹⁷⁷ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ¹¹⁸¹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹¹⁸² tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹¹⁸³ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹¹⁸⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ¹¹⁸⁶ tn Grk “in whom the evil spirit was.”

[19:16]  ¹¹⁸⁷ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹¹⁸⁸ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹¹⁸⁹ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ¹¹⁹¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹¹⁹² tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹¹⁹³ tn Or “exalted.”

[19:18]  ¹¹⁹⁶ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ¹¹⁹⁷ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19]  ¹²⁰¹ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹²⁰² tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹²⁰³ tn Or “scrolls.”

[19:19]  ¹²⁰⁴ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹²⁰⁵ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ¹²⁰⁶ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20]  ¹²⁰⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ¹²⁰⁷ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹²⁰⁸ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21]  ¹²¹¹ tn Grk “all these things had been fulfilled.”

[19:21]  ¹²¹² tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹²¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹²¹⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹²¹⁵ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹²¹⁶ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹²¹⁷ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22]  ¹²¹⁶ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ¹²¹⁷ tn Grk “two of those who ministered to him.”

[19:22]  ¹²¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ¹²¹⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:23]  ¹²²¹ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ¹²²² tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ¹²²³ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ¹²²⁴ sn The Way refers to the Christian movement (Christianity).

[19:24]  ¹²²⁶ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹²²⁷ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ¹²²⁸ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹²²⁹ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ¹²³¹ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹²³² tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹²³³ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹²³⁴ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ¹²³⁶ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹²³⁷ tn Or “misled.”

[19:26]  ¹²³⁸ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹²³⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹²⁴⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹²⁴¹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ¹²⁴² tn The words “at all” are not in the Greek text but are implied.

[19:27]  ¹²⁴¹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ¹²⁴² sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ¹²⁴³ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ¹²⁴⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ¹²⁴⁵ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28]  ¹²⁴⁶ tn Grk “And when.” 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.

[19:28]  ¹²⁴⁷ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ¹²⁴⁸ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ¹²⁴⁹ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ¹²⁵⁰ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ¹²⁵¹ tn Grk “And the.” 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.

[19:29]  ¹²⁵² tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ¹²⁵³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ¹²⁵⁴ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ¹²⁵⁵ tn Grk “to the theater with one accord.”

[19:30]  ¹²⁵⁶ tn Or “enter 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…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ¹²⁶¹ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ¹²⁶² tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ¹²⁶³ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ¹²⁶⁴ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ¹²⁶⁶ tn Or “had assembled.”

[19:33]  ¹²⁷¹ tn Or “Some of the crowd gave instructions to.”

[19:33]  ¹²⁷² 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]  ¹²⁷³ 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]  ¹²⁷⁴ tn Or “motioning.”

[19:33]  ¹²⁷⁵ 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]  ¹²⁷⁶ 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.”

[19:34]  ¹²⁷⁶ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ¹²⁷⁷ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ¹²⁷⁸ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ¹²⁷⁹ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ¹²⁸¹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹²⁸² tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹²⁸³ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹²⁸⁴ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ¹²⁸⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ¹²⁸⁶ tn Grk “these things.”

[19:36]  ¹²⁸⁷ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ¹²⁸⁸ tn Grk “it is necessary that you be quiet.”

[19:36]  ¹²⁸⁹ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ¹²⁹¹ tn Or perhaps, “desecrators of temples.”

[19:37]  ¹²⁹² sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38]  ¹²⁹⁶ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹²⁹⁷ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹²⁹⁸ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39]  ¹³⁰¹ tn Or “anything more than this.”

[19:39]  ¹³⁰² tn Or “resolved.”

[19:39]  ¹³⁰³ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40]  ¹³⁰⁶ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹³⁰⁷ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ¹³⁰⁸ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ¹³⁰⁹ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41]  ¹³¹¹ tn Grk “And after.” 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.

[19:41]  ¹³¹² tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹³¹³ tn Grk “these things.”

[19:41]  ¹³¹⁴ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[20:1]  ¹³¹⁶ tn Or “exhorting.”

[20:1]  ¹³¹⁷ tn Or “and taking leave of them.”

[20:1]  ¹³¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ¹³²¹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹³²² tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹³²³ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹³²⁴ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:3]  ¹³²⁶ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹³²⁷ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹³²⁸ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹³²⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹³³⁰ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹³³¹ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹³³² sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ¹³³¹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ¹³³² sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[20:4]  ¹³³³ tn Grk “of the Thessalonians.”

[20:4]  ¹³³⁴ tn Grk “and Gaius,” but 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.

[20:4]  ¹³³⁵ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  ¹³³⁶ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:5]  ¹³³⁶ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ¹³³⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ¹³⁴¹ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹³⁴² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹³⁴³ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹³⁴⁴ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹³⁴⁵ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ¹³⁴⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ¹³⁴⁶ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹³⁴⁷ tn Or “assembled.”

[20:7]  ¹³⁴⁸ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ¹³⁴⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ¹³⁵⁰ tn Or “prolonged.”

[20:8]  ¹³⁵¹ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ¹³⁵² sn This is best taken as a parenthetical note by the author.

[20:9]  ¹³⁵⁶ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹³⁵⁷ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ¹³⁵⁸ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ¹³⁵⁹ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ¹³⁶¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹³⁶² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹³⁶³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹³⁶⁴ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ¹³⁶⁵ tn Grk “for his life is in him” (an idiom).

[20:11]  ¹³⁶⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ¹³⁶⁷ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ¹³⁶⁸ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ¹³⁷¹ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:13]  ¹³⁷⁶ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ¹³⁷⁷ 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.”

[20:13]  ¹³⁷⁸ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ¹³⁷⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ¹³⁸⁰ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ¹³⁸¹ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ¹³⁸² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ¹³⁸³ tn Or “there on foot.”

[20:14]  ¹³⁸¹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ¹³⁸² tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ¹³⁸³ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:15]  ¹³⁸⁶ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ¹³⁸⁷ tn Or “offshore from Chios.”

[20:15]  ¹³⁸⁸ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ¹³⁸⁹ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ¹³⁹⁰ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[20:16]  ¹³⁹¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ¹³⁹² tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ¹³⁹³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ¹³⁹⁴ tn Or “was eager.”

[20:16]  ¹³⁹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ¹³⁹⁶ tn Grk “if it could be to him” (an idiom).

[20:17]  ¹³⁹⁶ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ¹³⁹⁷ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ¹³⁹⁸ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ¹⁴⁰¹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹⁴⁰² tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹⁴⁰³ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ¹⁴⁰⁶ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁴⁰⁷ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ¹⁴¹¹ tn Or “declaring.”

[20:20]  ¹⁴¹² tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁴¹³ tn Or “openly.”

[20:21]  ¹⁴¹⁶ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ¹⁴¹⁷ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:22]  ¹⁴²¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ¹⁴²² tn Grk “bound.”

[20:22]  ¹⁴²³ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹⁴²⁴ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ¹⁴²⁶ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹⁴²⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹⁴²⁸ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹⁴²⁹ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹⁴³⁰ tn Grk “bonds.”

[20:23]  ¹⁴³¹ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ¹⁴³¹ tn Grk “soul.”

[20:24]  ¹⁴³² tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁴³³ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁴³⁴ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁴³⁵ tn Or “to the gospel.”

[20:25]  ¹⁴³⁶ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹⁴³⁷ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹⁴³⁸ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹⁴³⁹ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ¹⁴⁴¹ tn Or “testify.”

[20:26]  ¹⁴⁴² tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ¹⁴⁴³ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ¹⁴⁴⁶ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ¹⁴⁴⁷ tn Or “proclaiming,” “declaring.”

[20:27]  ¹⁴⁴⁸ tn Or “plan.”

[20:28]  ¹⁴⁵¹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹⁴⁵² tn Grk “in which.”

[20:28]  ¹⁴⁵³ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹⁴⁵⁴ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹⁴⁵⁵ tn Or “acquired.”

[20:28]  ¹⁴⁵⁶ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:29]  ¹⁴⁵⁶ tn Grk “after my departure.”

[20:29]  ¹⁴⁵⁷ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ¹⁴⁶¹ tn Grk “from among yourselves.”

[20:30]  ¹⁴⁶² tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁴⁶³ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  ¹⁴⁶⁶ tn Or “be watchful.”

[20:31]  ¹⁴⁶⁷ tn Or “admonishing.”

[20:32]  ¹⁴⁷¹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁴⁷² tn Grk “word.”

[20:32]  ¹⁴⁷³ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  ¹⁴⁷⁶ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:34]  ¹⁴⁸¹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ¹⁴⁸⁶ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁴⁸⁷ tn Or “must assist.”

[20:35]  ¹⁴⁸⁸ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁴⁸⁹ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:36]  ¹⁴⁹¹ tn Grk “And when.” 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.

[20:36]  ¹⁴⁹² tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  ¹⁴⁹⁶ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹⁴⁹⁷ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹⁴⁹⁸ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:38]  ¹⁵⁰¹ tn Or “pained.”

[20:38]  ¹⁵⁰² tn Grk “by the word that he had said.”

[20:38]  ¹⁵⁰³ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹⁵⁰⁴ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  ¹⁵⁰⁶ tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹⁵⁰⁷ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁵⁰⁸ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁵⁰⁹ 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.”

[21:1]  ¹⁵¹⁰ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁵¹¹ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁵¹² sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁵¹³ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ¹⁵¹¹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁵¹² sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁵¹³ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁵¹⁴ 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.”

[21:3]  ¹⁵¹⁶ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ¹⁵¹⁷ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ¹⁵¹⁸ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ¹⁵¹⁹ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:4]  ¹⁵²¹ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹⁵²² tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁵²³ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁵²⁴ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁵²⁵ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁵²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹⁵²⁶ tn Grk “It happened that when.” 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.

[21:5]  ¹⁵²⁷ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁵²⁸ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁵²⁹ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁵³⁰ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹⁵³¹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹⁵³² sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹⁵³³ tn Grk “and.” 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 indicate the logical sequence.

[21:6]  ¹⁵³⁴ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ¹⁵³⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹⁵³⁷ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  ¹⁵⁴¹ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁵⁴² 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 another 40 mi (65 km).

[21:8]  ¹⁵⁴³ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹⁵⁴⁴ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  ¹⁵⁴⁶ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ¹⁵⁴⁷ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ¹⁵⁵¹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁵⁵² sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ¹⁵⁵⁶ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁵⁵⁷ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁵⁵⁸ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁵⁵⁹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹⁵⁶⁰ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹⁵⁶¹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:12]  ¹⁵⁶¹ tn Or “the people there.”

[21:13]  ¹⁵⁶⁶ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁵⁶⁷ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ¹⁵⁷¹ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹⁵⁷² tn Grk “we became silent, saying.”

[21:14]  ¹⁵⁷³ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹⁵⁷⁶ tn Or “we made preparations.”

[21:15]  ¹⁵⁷⁷ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16]  ¹⁵⁸¹ 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.

[21:16]  ¹⁵⁸² tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ¹⁵⁸³ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17]  ¹⁵⁸⁶ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18]  ¹⁵⁹¹ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:19]  ¹⁵⁹⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹⁵⁹⁷ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹⁵⁹⁸ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹⁵⁹⁹ sn Note how Paul credited God with the success of his ministry.

[21:20]  ¹⁶⁰¹ tn Or “glorified.”

[21:20]  ¹⁶⁰² tn Grk “how many thousands there are among the Jews.”

[21:20]  ¹⁶⁰³ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹⁶⁰⁴ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ¹⁶⁰⁶ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ¹⁶⁰⁷ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  ¹⁶⁰⁸ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹⁶⁰⁹ tn Grk “or walk.”

[21:22]  ¹⁶¹¹ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23]  ¹⁶¹⁶ tn Grk “do this that.”

[21:23]  ¹⁶¹⁷ tn Grk “There are four men here.”

[21:23]  ¹⁶¹⁸ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ¹⁶¹⁹ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ¹⁶²¹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹⁶²² tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹⁶²³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  ¹⁶²⁴ tn Grk “and.” 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 indicate the logical sequence.

[21:24]  ¹⁶²⁵ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ¹⁶²⁶ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ¹⁶²⁷ sn The law refers to the law of Moses.

[21:25]  ¹⁶²⁶ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  ¹⁶²⁷ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ¹⁶²⁸ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ¹⁶²⁹ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  ¹⁶³¹ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ¹⁶³² tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ¹⁶³³ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ¹⁶³⁴ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ¹⁶³⁵ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ¹⁶³⁶ tn Grk “for each one.”

[21:27]  ¹⁶³⁶ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹⁶³⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  ¹⁶³⁸ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁶³⁹ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹⁶⁴⁰ tn Grk “and laid hands on.”

[21:28]  ¹⁶⁴¹ 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]  ¹⁶⁴² sn The law refers to the law of Moses.

[21:28]  ¹⁶⁴³ tn Grk “this place.”

[21:28]  ¹⁶⁴⁴ 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]  ¹⁶⁴⁵ 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]  ¹⁶⁴⁶ tn Or “and has defiled this holy place.”

[21:29]  ¹⁶⁴⁶ tn Grk “whom.”

[21:29]  ¹⁶⁴⁷ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30]  ¹⁶⁵¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁶⁵² 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]  ¹⁶⁵³ 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]  ¹⁶⁵⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹⁶⁵⁶ tn Grk “seeking.”

[21:31]  ¹⁶⁵⁷ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ¹⁶⁵⁸ 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]  ¹⁶⁵⁹ 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]  ¹⁶⁶⁰ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ¹⁶⁶¹ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ¹⁶⁶¹ 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]  ¹⁶⁶² 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]  ¹⁶⁶³ sn See the note on the word centurion in 10:1.

[21:32]  ¹⁶⁶⁴ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹⁶⁶⁵ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹⁶⁶⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹⁶⁶⁷ 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]  ¹⁶⁶⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹⁶⁶⁷ tn Grk “seized.”

[21:33]  ¹⁶⁶⁸ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹⁶⁶⁹ 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]  ¹⁶⁷⁰ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ¹⁶⁷¹ 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]  ¹⁶⁷² tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹⁶⁷³ 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]  ¹⁶⁷⁴ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹⁶⁷⁵ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹⁶⁷⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹⁶⁷⁷ 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]  ¹⁶⁷⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ¹⁶⁷⁷ 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]  ¹⁶⁷⁸ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ¹⁶⁸¹ 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]  ¹⁶⁸² 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.

[21:37]  ¹⁶⁸⁶ 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.”

[21:37]  ¹⁶⁸⁷ tn Grk “says” (a historical present).

[21:37]  ¹⁶⁸⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ¹⁶⁸⁹ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ¹⁶⁹⁰ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ¹⁶⁹¹ tn Grk “said.”

[21:37]  ¹⁶⁹² sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  ¹⁶⁹¹ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ¹⁶⁹² tn Grk “of the Sicarii.”

[21:38]  ¹⁶⁹³ tn Or “desert.”

[21:38]  ¹⁶⁹⁴ tn Grk “before these days.”

[21:39]  ¹⁶⁹⁶ tn Grk “said.”

[21:39]  ¹⁶⁹⁷ tn Grk “a Jewish man.”

[21:39]  ¹⁶⁹⁸ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ¹⁶⁹⁹ tn Grk “I beg you.”

[21:40]  ¹⁷⁰¹ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ¹⁷⁰² tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁷⁰³ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁷⁰⁴ tn Or “motioned.”

[21:40]  ¹⁷⁰⁵ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ¹⁷⁰⁶ 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.”

[21:40]  ¹⁷⁰⁷ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:1]  ¹⁷⁰⁶ 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]  ¹⁷⁰⁷ 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]  ¹⁷¹¹ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁷¹² 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]  ¹⁷¹³ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁷¹⁴ 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]  ¹⁷¹⁵ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ¹⁷¹⁶ 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]  ¹⁷¹⁶ tn Grk “a Jewish man.”

[22:3]  ¹⁷¹⁷ 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]  ¹⁷¹⁸ 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]  ¹⁷¹⁹ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ¹⁷²⁰ 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]  ¹⁷²¹ tn Or “our forefathers.”

[22:3]  ¹⁷²² tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹⁷²³ 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]  ¹⁷²¹ 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]  ¹⁷²² 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]  ¹⁷²³ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ¹⁷²⁴ tn Grk “binding.” See Acts 8:3.

[22:4]  ¹⁷²⁵ 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]  ¹⁷²⁶ 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]  ¹⁷²⁷ 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]  ¹⁷²⁸ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹⁷²⁹ 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]  ¹⁷³⁰ 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]  ¹⁷³¹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹⁷³² tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:6]  ¹⁷³¹ 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]  ¹⁷³² tn Grk “going and nearing Damascus.”

[22:6]  ¹⁷³³ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹⁷³⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁷³⁵ tn Or “shone.”

[22:7]  ¹⁷³⁶ 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]  ¹⁷⁴¹ 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]  ¹⁷⁴⁶ tn Grk “So I said.”

[22:10]  ¹⁷⁴⁷ 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]  ¹⁷⁴⁸ tn Grk “about all things.”

[22:10]  ¹⁷⁴⁹ 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]  ¹⁷⁵¹ 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]  ¹⁷⁵² tn Or “brightness”; Grk “glory.”

[22:11]  ¹⁷⁵³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ¹⁷⁵⁶ tn Grk “a certain Ananias.”

[22:12]  ¹⁷⁵⁷ sn The law refers to the law of Moses.

[22:12]  ¹⁷⁵⁸ 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]  ¹⁷⁶¹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁷⁶² 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]  ¹⁷⁶³ 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]  ¹⁷⁶⁴ 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]  ¹⁷⁶⁵ tn Grk “I looked up to him.”

[22:14]  ¹⁷⁶⁶ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹⁷⁶⁷ 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]  ¹⁷⁶⁸ 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]  ¹⁷⁶⁹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁷⁷⁰ 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]  ¹⁷⁷¹ tn Or “a witness to him.”

[22:15]  ¹⁷⁷² tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ¹⁷⁷⁶ 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]  ¹⁷⁷⁷ 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]  ¹⁷⁷⁸ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹⁷⁷⁹ 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]  ¹⁷⁸¹ 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]  ¹⁷⁸² tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ¹⁷⁸⁶ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ¹⁷⁹¹ 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]  ¹⁷⁹² 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]  ¹⁷⁹⁶ 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]  ¹⁷⁹⁷ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹⁷⁹⁸ 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]  ¹⁷⁹⁹ tn Or “outer garments.”

[22:20]  ¹⁸⁰⁰ 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]  ¹⁸⁰¹ 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]  ¹⁸⁰⁶ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹⁸⁰⁷ tn Grk “until this word.”

[22:22]  ¹⁸⁰⁸ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹⁸⁰⁹ tn Grk “and said.”

[22:22]  ¹⁸¹⁰ tn Grk “this one.”

[22:22]  ¹⁸¹¹ 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]  ¹⁸¹¹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹⁸¹² tn Or “outer garments.”

[22:23]  ¹⁸¹³ 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]  ¹⁸¹⁶ 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]  ¹⁸¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁸¹⁸ 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]  ¹⁸¹⁹ 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]  ¹⁸²⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹⁸²¹ 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]  ¹⁸²² tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹⁸²³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ¹⁸²¹ 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]  ¹⁸²² sn See the note on the word centurion in 10:1.

[22:25]  ¹⁸²³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹⁸²⁴ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26]  ¹⁸²⁶ sn See the note on the word centurion in 10:1.

[22:26]  ¹⁸²⁷ 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]  ¹⁸²⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹⁸²⁹ 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]  ¹⁸³⁰ 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]  ¹⁸³¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁸³¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ¹⁸³² tn Grk “and said to.”

[22:27]  ¹⁸³³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ¹⁸³⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁸³⁵ tn Grk “He said.”

[22:28]  ¹⁸³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹⁸³⁷ 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]  ¹⁸³⁸ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹⁸³⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  ¹⁸⁴⁰ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  ¹⁸⁴¹ 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]  ¹⁸⁴² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹⁸⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ¹⁸⁴⁴ 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]  ¹⁸⁴⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ¹⁸⁴⁶ 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]  ¹⁸⁴⁶ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁸⁴⁷ 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]  ¹⁸⁴⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹⁸⁴⁹ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹⁸⁵⁰ 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.

[23:1]  ¹⁸⁵¹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ¹⁸⁵² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁸⁵³ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:2]  ¹⁸⁵⁶ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁸⁵⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁸⁵⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁸⁵⁹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ¹⁸⁶¹ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹⁸⁶² tn Grk “And do.” 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.

[23:3]  ¹⁸⁶³ tn The law refers to the law of Moses.

[23:3]  ¹⁸⁶⁴ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:4]  ¹⁸⁶⁶ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹⁸⁶⁷ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:5]  ¹⁸⁷¹ tn Grk “said.”

[23:5]  ¹⁸⁷² tn Or “know.”

[23:5]  ¹⁸⁷³ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ¹⁸⁷⁶ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹⁸⁷⁷ sn See the note on Sadducees in 4:1.

[23:6]  ¹⁸⁷⁸ sn See the note on Pharisee in 5:34.

[23:6]  ¹⁸⁷⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹⁸⁸⁰ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ¹⁸⁸¹ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹⁸⁸² tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹⁸⁸³ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ¹⁸⁸⁶ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:9]  ¹⁸⁹¹ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹⁸⁹² tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹⁸⁹³ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹⁸⁹⁴ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹⁸⁹⁵ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ¹⁸⁹⁶ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹⁸⁹⁷ 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.

[23:10]  ¹⁸⁹⁸ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹⁸⁹⁹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ¹⁹⁰⁰ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹⁹⁰¹ 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.”

[23:11]  ¹⁹⁰¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁹⁰² tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁹⁰³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁹⁰⁴ tn Or “Do not be afraid.”

[23:11]  ¹⁹⁰⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁹⁰⁶ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:12]  ¹⁹⁰⁶ tn Grk “when it was day.”

[23:12]  ¹⁹⁰⁷ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ¹⁹⁰⁸ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ¹⁹⁰⁹ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ¹⁹¹⁰ tn The word “anything” 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.

[23:13]  ¹⁹¹¹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ¹⁹¹⁶ tn Grk “who.” 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.

[23:14]  ¹⁹¹⁷ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ¹⁹¹⁸ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁹¹⁹ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹⁹²⁰ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ¹⁹²¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁹²² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁹²³ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁹²⁴ tn Grk “determine the things about him.”

[23:15]  ¹⁹²⁵ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁹²⁶ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁹²⁷ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ¹⁹²⁶ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ¹⁹²⁷ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ¹⁹²⁸ 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.”

[23:17]  ¹⁹³¹ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ¹⁹³² sn See the note on the word centurion in 10:1.

[23:17]  ¹⁹³³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁹³⁶ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ¹⁹³⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁹³⁸ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ¹⁹⁴¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ¹⁹⁴² tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ¹⁹⁴⁶ tn Grk “He said.”

[23:20]  ¹⁹⁴⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ¹⁹⁵¹ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ¹⁹⁵² tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ¹⁹⁵³ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ¹⁹⁵⁴ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ¹⁹⁵⁵ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ¹⁹⁵⁶ tn The word “anything” 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.

[23:21]  ¹⁹⁵⁷ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ¹⁹⁵⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹⁹⁵⁷ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ¹⁹⁵⁸ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[23:23]  ¹⁹⁶¹ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹⁹⁶² tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹⁹⁶³ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁹⁶⁴ 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 about 65 mi (just over 100 km).

[23:23]  ¹⁹⁶⁵ tn Or “cavalrymen.”

[23:23]  ¹⁹⁶⁶ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  ¹⁹⁶⁷ tn Grk “from.”

[23:23]  ¹⁹⁶⁸ tn Grk “from the third hour of the night.”

[23:24]  ¹⁹⁶⁶ tn Grk “provide mounts to put Paul on.”

[23:24]  ¹⁹⁶⁷ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ¹⁹⁶⁸ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25]  ¹⁹⁷¹ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

[23:25]  ¹⁹⁷² tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

[23:26]  ¹⁹⁷⁶ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ¹⁹⁷⁷ sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ¹⁹⁸¹ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ¹⁹⁸² tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹⁹⁸³ tn Or “approached.”

[23:27]  ¹⁹⁸⁴ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ¹⁹⁸⁵ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹⁹⁸⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[23:28]  ¹⁹⁸⁶ tn Or “determine.”

[23:28]  ¹⁹⁸⁷ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ¹⁹⁸⁸ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  ¹⁹⁹¹ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ¹⁹⁹² tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  ¹⁹⁹³ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:30]  ¹⁹⁹⁶ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ¹⁹⁹⁷ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹⁹⁹⁸ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[23:31]  ²⁰⁰¹ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ²⁰⁰² tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ²⁰⁰³ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[23:32]  ²⁰⁰⁶ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ²⁰⁰⁷ tn Or “cavalrymen.”

[23:32]  ²⁰⁰⁸ 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.”

[23:33]  ²⁰¹¹ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ²⁰¹² 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. It was about 30 mi (50 km) from Antipatris.

[23:33]  ²⁰¹³ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34]  ²⁰¹⁶ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ²⁰¹⁷ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ²⁰¹⁸ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ²⁰¹⁹ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ²⁰²⁰ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ²⁰²¹ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ²⁰²² sn Cilicia was a province in northeastern Asia Minor.

[23:35]  ²⁰²¹ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ²⁰²² tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ²⁰²³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ²⁰²⁴ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:1]  ²⁰²⁶ sn Ananias was in office from a.d. 47-59.

[24:1]  ²⁰²⁷ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ²⁰²⁸ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ²⁰²⁹ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ²⁰³⁰ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ²⁰³¹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²⁰³² tn Or “began to bring charges, saying.”

[24:2]  ²⁰³³ tn Grk “experienced much peace.”

[24:2]  ²⁰³⁴ tn Grk “through you” (“rule” is implied).

[24:2]  ²⁰³⁵ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ²⁰³⁶ tn Or “being made for this people.”

[24:2]  ²⁰³⁷ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:3]  ²⁰³⁶ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ²⁰³⁷ tn Grk “in every way and everywhere.”

[24:3]  ²⁰³⁸ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4]  ²⁰⁴¹ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ²⁰⁴² tn Or “request.”

[24:4]  ²⁰⁴³ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ²⁰⁴⁴ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ²⁰⁴⁶ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ²⁰⁴⁷ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ²⁰⁴⁸ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ²⁰⁴⁹ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ²⁰⁵⁰ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ²⁰⁵¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ²⁰⁵² tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ²⁰⁵³ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:7]  ²⁰⁵⁶ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8]  ²⁰⁶¹ tn Or “question.”

[24:8]  ²⁰⁶² tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ²⁰⁶³ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:9]  ²⁰⁶⁶ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ²⁰⁶⁷ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10]  ²⁰⁷¹ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ²⁰⁷² sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11]  ²⁰⁷⁶ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  ²⁰⁷⁷ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  ²⁰⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12]  ²⁰⁸¹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ²⁰⁸² tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ²⁰⁸³ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ²⁰⁸⁴ sn See the note on synagogue in 6:9.

[24:12]  ²⁰⁸⁵ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13]  ²⁰⁸⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  ²⁰⁸⁷ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ²⁰⁸⁸ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[24:14]  ²⁰⁹¹ tn Or “serve.”

[24:14]  ²⁰⁹² tn Or “forefathers”; Grk “fathers.”

[24:14]  ²⁰⁹³ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  ²⁰⁹⁶ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ²⁰⁹⁷ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ²⁰⁹⁸ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ²⁰⁹⁹ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ²¹⁰⁰ tn Or “the unjust.”

[24:16]  ²¹⁰¹ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ²¹⁰² tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ²¹⁰³ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ²¹⁰⁴ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ²¹⁰⁶ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ²¹⁰⁷ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ²¹⁰⁸ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ²¹¹¹ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ²¹¹² tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ²¹¹⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ²¹¹⁷ 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 (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:20]  ²¹²¹ tn Grk “these [men] themselves.”

[24:20]  ²¹²² tn Or “unrighteous act.”

[24:20]  ²¹²³ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ²¹²⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ²¹²⁶ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ²¹²⁷ tn Grk “one utterance.”

[24:21]  ²¹²⁸ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ²¹²⁹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ²¹³¹ sn See the note on Antonius Felix in 23:24.

[24:22]  ²¹³² tn Grk “the things.”

[24:22]  ²¹³³ tn That is, concerning Christianity.

[24:22]  ²¹³⁴ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²¹³⁵ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ²¹³⁶ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  ²¹³⁶ sn See the note on the word centurion in 10:1.

[24:23]  ²¹³⁷ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ²¹³⁸ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ²¹³⁹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ²¹⁴⁰ tn Grk “from serving him.”

[24:24]  ²¹⁴¹ sn See the note on Antonius Felix in 23:24.

[24:24]  ²¹⁴² sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ²¹⁴³ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ²¹⁴⁴ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ²¹⁴⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²¹⁴⁷ tn Or “speaking about.”

[24:25]  ²¹⁴⁸ tn Grk “and self-control.” 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.

[24:25]  ²¹⁴⁹ sn See the note on Felix in 23:26.

[24:25]  ²¹⁵⁰ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ²¹⁵¹ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ²¹⁵¹ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  ²¹⁵² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ²¹⁵³ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ²¹⁵⁴ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ²¹⁵⁶ tn Grk “After a two-year period.”

[24:27]  ²¹⁵⁷ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ²¹⁵⁸ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  ²¹⁵⁹ tn Grk “left Paul imprisoned.”

[25:1]  ²¹⁶¹ 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]  ²¹⁶² sn See the note on Porcius Festus in 24:27.

[25:1]  ²¹⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ²¹⁶⁴ 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).

[25:2]  ²¹⁶⁶ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ²¹⁶⁷ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:3]  ²¹⁷¹ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ²¹⁷² tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ²¹⁷³ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  ²¹⁷⁶ sn See the note on Porcius Festus in 24:27.

[25:4]  ²¹⁷⁷ 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.

[25:4]  ²¹⁷⁸ tn The word “there” is not in the Greek text but is implied.

[25:5]  ²¹⁸¹ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ²¹⁸² tn The word “there” is not in the Greek text, but is implied.

[25:5]  ²¹⁸³ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ²¹⁸⁴ 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.”

[25:6]  ²¹⁸⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ²¹⁸⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ²¹⁸⁸ 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.

[25:6]  ²¹⁸⁹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ²¹⁹⁰ 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 bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:7]  ²¹⁹¹ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ²¹⁹² tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ²¹⁹³ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ²¹⁹⁶ 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]  ²¹⁹⁷ tn Grk “I have sinned…in nothing.”

[25:8]  ²¹⁹⁸ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  ²¹⁹⁹ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:9]  ²²⁰¹ sn See the note on Porcius Festus in 24:27.

[25:9]  ²²⁰² tn Or “stand trial.”

[25:9]  ²²⁰³ tn Grk “concerning these things.”

[25:10]  ²²⁰⁶ tn Grk “said.”

[25:10]  ²²⁰⁷ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ²²⁰⁸ 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. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  ²²⁰⁹ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ²²¹⁰ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ²²¹¹ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ²²¹¹ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ²²¹² tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ²²¹³ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ²²¹⁴ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ²²¹⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²²¹⁶ tn That is, with his advisers.

[25:12]  ²²¹⁷ sn See the note on Porcius Festus in 24:27.

[25:12]  ²²¹⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²²¹⁹ tn Or “to the emperor.”

[25:12]  ²²²⁰ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:13]  ²²²¹ 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]  ²²²² 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]  ²²²³ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ²²²⁴ sn See the note on Porcius Festus in 24:27.

[25:14]  ²²²⁶ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ²²²⁷ sn See the note on Porcius Festus in 24:27.

[25:14]  ²²²⁸ 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 consideration…Ac 25:14.”

[25:15]  ²²³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ²²³² tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ²²³³ 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]  ²²³⁴ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  ²²³⁶ 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]  ²²³⁷ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ²²³⁸ tn Or “has met his accusers in person.”

[25:16]  ²²³⁹ tn Grk “and receives.”

[25:16]  ²²⁴⁰ 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]  ²²⁴¹ 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]  ²²⁴² tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. 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]  ²²⁴³ 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]  ²²⁴⁴ 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]  ²²⁴⁶ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ²²⁴⁷ tn Or “I was expecting.”

[25:19]  ²²⁵¹ 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, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ²²⁵² tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  ²²⁵³ tn Grk “a certain Jesus.”

[25:19]  ²²⁵⁴ tn Or “asserted.”

[25:20]  ²²⁵⁶ 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]  ²²⁵⁷ 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]  ²²⁵⁸ tn Or “stand trial.”

[25:20]  ²²⁵⁹ tn Grk “on these things.”

[25:21]  ²²⁶¹ 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]  ²²⁶² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ²²⁶⁶ sn See the note on King Agrippa in 25:13.

[25:22]  ²²⁶⁷ sn See the note on Porcius Festus in 24:27.

[25:22]  ²²⁶⁸ tn Grk “said.”

[25:23]  ²²⁷¹ sn See the note on King Agrippa in 25:13.

[25:23]  ²²⁷² tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  ²²⁷³ 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]  ²²⁷⁴ 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]  ²²⁷⁵ sn See the note on Porcius Festus in 24:27.

[25:23]  ²²⁷⁶ 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]  ²²⁷⁶ sn See the note on Porcius Festus in 24:27.

[25:24]  ²²⁷⁷ sn See the note on King Agrippa in 25:13.

[25:24]  ²²⁷⁸ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν 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]  ²²⁷⁹ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ²²⁸⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ²²⁸¹ sn Here means “here in Caesarea.”

[25:24]  ²²⁸² tn Or “screaming.”

[25:25]  ²²⁸¹ 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]  ²²⁸² tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ²²⁸³ 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]  ²²⁸⁴ 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]  ²²⁸⁶ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ²²⁸⁷ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ²²⁸⁸ 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]  ²²⁸⁹ sn See the note on King Agrippa in 25:13.

[25:26]  ²²⁹⁰ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27]  ²²⁹¹ 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]  ²²⁹⁶ sn See the note on King Agrippa in 25:13.

[26:1]  ²²⁹⁷ tn Grk “It is permitted for you.”

[26:1]  ²²⁹⁸ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²²⁹⁹ tn Or “and began to speak in his own defense.”

[26:2]  ²³⁰¹ sn See the note on King Agrippa in 25:13.

[26:3]  ²³⁰⁶ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ²³⁰⁷ 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, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ²³⁰⁸ 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]  ²³¹¹ tn Grk “my manner of life.”

[26:4]  ²³¹² tn Or “nation.”

[26:4]  ²³¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ²³¹⁶ 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]  ²³¹⁷ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ²³¹⁸ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές 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]  ²³¹⁹ 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]  ²³²⁰ sn See the note on Pharisee in 5:34.

[26:6]  ²³²¹ 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]  ²³²² tn Or “forefathers”; Grk “fathers.”

[26:7]  ²³²⁶ 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]  ²³²⁷ 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]  ²³²⁸ 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]  ²³²⁹ tn Grk “O King!”

[26:8]  ²³³¹ 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]  ²³³² 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]  ²³³³ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ²³³⁴ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ²³³⁶ 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]  ²³³⁷ 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]  ²³⁴¹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²³⁴² 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]  ²³⁴³ 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]  ²³⁴⁶ 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]  ²³⁴⁷ sn See the note on synagogue in 6:9.

[26:11]  ²³⁴⁸ 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]  ²³⁴⁹ 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]  ²³⁵⁰ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ²³⁵¹ 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]  ²³⁵² tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ²³⁵³ 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]  ²³⁵⁶ tn Grk “O King.”

[26:13]  ²³⁵⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ²³⁵⁸ 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]  ²³⁶¹ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ²³⁶² tn Grk “It is hard for you.”

[26:14]  ²³⁶³ 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]  ²³⁶⁶ tn Grk “said.”

[26:16]  ²³⁷¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²³⁷² 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]  ²³⁷³ 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]  ²³⁷⁴ 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]  ²³⁷⁶ 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]  ²³⁷⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ²³⁷⁸ 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]  ²³⁸¹ 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]  ²³⁸² 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]  ²³⁸³ tn Or “and an inheritance.”

[26:19]  ²³⁸⁶ sn See the note on King Agrippa in 25:13.

[26:19]  ²³⁸⁷ 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]  ²³⁸⁸ 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 οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  ²³⁹¹ 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]  ²³⁹² sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ²³⁹³ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:21]  ²³⁹⁶ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ²⁴⁰¹ 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]  ²⁴⁰² 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]  ²⁴⁰³ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ²⁴⁰⁶ 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) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ²⁴⁰⁷ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ²⁴⁰⁸ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²⁴⁰⁹ 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]  ²⁴¹¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²⁴¹² sn See the note on Porcius Festus in 24:27.

[26:24]  ²⁴¹³ 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]  ²⁴¹⁶ tn Grk “said.”

[26:25]  ²⁴¹⁷ sn See the note on Porcius Festus in 24:27.

[26:25]  ²⁴¹⁸ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ²⁴¹⁹ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[26:26]  ²⁴²¹ 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]  ²⁴²² 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]  ²⁴²³ 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]  ²⁴²⁴ 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]  ²⁴²⁵ 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]  ²⁴²⁶ 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]  ²⁴²⁷ sn See the note on King Agrippa in 25:13.

[26:28]  ²⁴³¹ sn See the note on King Agrippa in 25:13.

[26:28]  ²⁴³² 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]  ²⁴³⁶ 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]  ²⁴³⁷ 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]  ²⁴⁴¹ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ²⁴⁴² tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  ²⁴⁴⁶ sn See the note on King Agrippa in 25:13.

[26:32]  ²⁴⁴⁷ sn See the note on Porcius Festus in 24:27.

[26:32]  ²⁴⁴⁸ tn Or “set free.”

[26:32]  ²⁴⁴⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:1]  ²⁴⁵¹ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ²⁴⁵² sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ²⁴⁵³ sn See the note on the word centurion in 10:1.

[27:1]  ²⁴⁵⁴ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:2]  ²⁴⁵⁶ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ²⁴⁵⁷ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ²⁴⁵⁸ tn Grk “places.”

[27:2]  ²⁴⁵⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ²⁴⁶⁰ tn BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:2]  ²⁴⁶¹ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ²⁴⁶² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  ²⁴⁶¹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ²⁴⁶² sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  ²⁴⁶³ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  ²⁴⁶⁴ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:4]  ²⁴⁶⁶ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:4]  ²⁴⁶⁷ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  ²⁴⁷¹ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ²⁴⁷² sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ²⁴⁷³ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ²⁴⁷⁴ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ²⁴⁷⁵ sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  ²⁴⁷⁶ sn See the note on the word centurion in 10:1.

[27:6]  ²⁴⁷⁷ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ²⁴⁷⁸ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:7]  ²⁴⁸¹ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ²⁴⁸² sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ²⁴⁸³ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ²⁴⁸⁴ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ²⁴⁸⁵ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:8]  ²⁴⁸⁶ tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  ²⁴⁸⁷ tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  ²⁴⁸⁸ sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[27:9]  ²⁴⁹¹ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ²⁴⁹² sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ²⁴⁹³ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ²⁴⁹⁴ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:10]  ²⁴⁹⁶ tn Grk “is going to be with disaster.”

[27:10]  ²⁴⁹⁷ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ²⁴⁹⁸ tn Grk “souls” (here, one’s physical life).

[27:11]  ²⁵⁰¹ sn See the note on the word centurion in 10:1.

[27:11]  ²⁵⁰² tn Or “persuaded.”

[27:11]  ²⁵⁰³ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ²⁵⁰⁴ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:12]  ²⁵⁰⁶ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ²⁵⁰⁷ 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.”

[27:12]  ²⁵⁰⁸ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ²⁵⁰⁹ tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ²⁵¹⁰ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ²⁵¹¹ tn Or “a harbor of Crete open to the southwest and northwest.”

[27:13]  ²⁵¹¹ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ²⁵¹² tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ²⁵¹³ tn Or “departed.”

[27:13]  ²⁵¹⁴ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:14]  ²⁵¹⁶ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ²⁵¹⁷ sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ²⁵¹⁸ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:15]  ²⁵²¹ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ²⁵²² tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ²⁵²³ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:16]  ²⁵²⁶ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ²⁵²⁷ sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ²⁵²⁸ sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[27:17]  ²⁵³¹ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ²⁵³² tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ²⁵³³ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ²⁵³⁴ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ²⁵³⁵ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  ²⁵³⁶ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:18]  ²⁵³⁶ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ²⁵³⁷ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[27:19]  ²⁵⁴¹ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:20]  ²⁵⁴⁶ tn Grk “no small storm” = a very great storm.

[27:20]  ²⁵⁴⁷ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ²⁵⁴⁸ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:21]  ²⁵⁵¹ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ²⁵⁵² tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ²⁵⁵³ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ²⁵⁵⁴ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  ²⁵⁵⁵ 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.”

[27:21]  ²⁵⁵⁶ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:22]  ²⁵⁵⁶ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ²⁵⁵⁷ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:23]  ²⁵⁶¹ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ²⁵⁶² tn Or “worship.”

[27:23]  ²⁵⁶³ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[27:24]  ²⁵⁶⁶ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁵⁶⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²⁵⁶⁸ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁵⁶⁹ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:25]  ²⁵⁷¹ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:26]  ²⁵⁷⁶ tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.

[27:27]  ²⁵⁸¹ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ²⁵⁸² sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ²⁵⁸³ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  ²⁵⁸⁶ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ²⁵⁸⁷ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ²⁵⁸⁸ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ²⁵⁸⁹ sn Here the depth was about 90 ft (27 m).

[27:29]  ²⁵⁹¹ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ²⁵⁹² tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ²⁵⁹³ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ²⁵⁹⁴ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ²⁵⁹⁵ tn Grk “and wished for day to come about.”

[27:30]  ²⁵⁹⁶ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:31]  ²⁶⁰¹ sn See the note on the word centurion in 10:1.

[27:31]  ²⁶⁰² sn The pronoun you is plural in Greek.

[27:32]  ²⁶⁰⁶ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ²⁶⁰⁷ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[27:33]  ²⁶¹¹ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ²⁶¹² tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ²⁶¹³ tn Or “continued.”

[27:33]  ²⁶¹⁴ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:34]  ²⁶¹⁶ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ²⁶¹⁷ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:35]  ²⁶²¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ²⁶²² tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ²⁶²³ tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ²⁶²⁴ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:37]  ²⁶²⁶ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ²⁶²⁷ sn This is a parenthetical note by the author.

[27:38]  ²⁶³¹ tn Or “When they had eaten their fill.”

[27:38]  ²⁶³² tn Or “grain.”

[27:39]  ²⁶³⁶ tn Or “observed,” “saw.”

[27:39]  ²⁶³⁷ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ²⁶³⁸ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:40]  ²⁶⁴¹ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ²⁶⁴² tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ²⁶⁴³ tn Grk “bands”; possibly “ropes.”

[27:40]  ²⁶⁴⁴ tn Or “rudders.”

[27:40]  ²⁶⁴⁵ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ²⁶⁴⁶ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ²⁶⁴⁷ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[27:41]  ²⁶⁴⁶ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ²⁶⁴⁷ tn Or “violence” (BDAG 175 s.v. βία a).

[27:42]  ²⁶⁵¹ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ²⁶⁵² tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[27:43]  ²⁶⁵⁶ sn See the note on the word centurion in 10:1.

[27:43]  ²⁶⁵⁷ tn Or “wanting to rescue Paul.”

[27:43]  ²⁶⁵⁸ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ²⁶⁶¹ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ²⁶⁶² tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ²⁶⁶³ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  ²⁶⁶⁴ tn Grk “And in this way it happened 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.

[28:1]  ²⁶⁶⁶ 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]  ²⁶⁶⁷ 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]  ²⁶⁷¹ 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]  ²⁶⁷² tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ²⁶⁷³ 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]  ²⁶⁷⁶ tn Or “sticks.”

[28:4]  ²⁶⁸¹ 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]  ²⁶⁸² tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ²⁶⁸³ 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]  ²⁶⁸⁴ 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]  ²⁶⁸⁶ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ²⁶⁸⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ²⁶⁸⁸ 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]  ²⁶⁹¹ 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]  ²⁶⁹² tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ²⁶⁹³ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ²⁶⁹⁴ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ²⁶⁹⁵ 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]  ²⁶⁹⁶ 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]  ²⁶⁹⁶ 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]  ²⁶⁹⁷ 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]  ²⁷⁰¹ 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]  ²⁷⁰² 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]  ²⁷⁰³ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ²⁷⁰⁴ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  ²⁷⁰⁶ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ²⁷⁰⁷ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  ²⁷¹¹ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ²⁷¹² 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]  ²⁷¹³ 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]  ²⁷¹⁴ 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]  ²⁷¹⁶ 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]  ²⁷¹⁷ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  ²⁷¹⁸ tn Or “as its emblem.”

[28:12]  ²⁷²¹ 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]  ²⁷²² sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

[28:13]  ²⁷²⁶ 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]  ²⁷²⁷ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ²⁷²⁸ 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]  ²⁷²⁹ 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]  ²⁷³¹ 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]  ²⁷³² tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ²⁷³³ sn That is, some fellow Christians.

[28:14]  ²⁷³⁴ map For location see JP4 A1.

[28:15]  ²⁷³⁶ 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]  ²⁷³⁷ 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]  ²⁷³⁸ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ²⁷³⁹ 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]  ²⁷⁴¹ tn Or “to stay.”

[28:17]  ²⁷⁴⁶ 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]  ²⁷⁴⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ²⁷⁴⁸ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ²⁷⁴⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ²⁷⁵⁰ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ²⁷⁵¹ tn Or “forefathers”; Grk “fathers.”

[28:17]  ²⁷⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ²⁷⁵³ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  ²⁷⁵¹ 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]  ²⁷⁵² 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]  ²⁷⁵³ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ²⁷⁵⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  ²⁷⁵⁶ tn That is, objected to my release.

[28:19]  ²⁷⁵⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ²⁷⁵⁸ 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]  ²⁷⁵⁹ tn Or “my own nation.”

[28:20]  ²⁷⁶¹ 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]  ²⁷⁶⁶ tn Grk “they said to him.”

[28:21]  ²⁷⁶⁷ 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]  ²⁷⁷¹ 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]  ²⁷⁷² 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]  ²⁷⁷³ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:23]  ²⁷⁷⁶ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²⁷⁷⁷ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ²⁷⁷⁸ tn Or “came to him in his rented quarters.”

[28:23]  ²⁷⁷⁹ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ²⁷⁸⁰ 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]  ²⁷⁸¹ 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]  ²⁷⁸² 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]  ²⁷⁸³ 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]  ²⁷⁸⁴ tn Or “persuade.”

[28:24]  ²⁷⁸¹ tn Or “persuaded.”

[28:24]  ²⁷⁸² tn Grk “by the things spoken.”

[28:24]  ²⁷⁸³ 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]  ²⁷⁸⁶ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁷⁸⁷ tn Or “forefathers”; Grk “fathers.”

[28:26]  ²⁷⁹¹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ²⁷⁹² tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ²⁷⁹⁶ tn Or “insensitive.”

[28:27]  ²⁷⁹⁷ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ²⁷⁹⁸ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ²⁷⁹⁹ sn A quotation from Isa 6:9-10.

[28:28]  ²⁸⁰¹ tn Grk “Therefore let it be known to you.”

[28:28]  ²⁸⁰² tn Or “of God.”

[28:28]  ²⁸⁰³ 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]  ²⁸⁰⁴ tn Grk “they also.”

[28:29]  ²⁸⁰⁶ 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]  ²⁸¹¹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ²⁸¹² tn Or “stayed.”

[28:30]  ²⁸¹³ 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]  ²⁸¹⁴ tn Or “and received.”

[28:31]  ²⁸¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ²⁸¹⁷ tn Or “openness.”

[28:31]  ²⁸¹⁸ 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.