Acts 18:21

18:21 but said farewell to ¹  them and added, ²  “I will come back ³  to you again if God wills.” ⁴  Then ⁵  he set sail from Ephesus,

Acts 23:11

23:11 The following night the Lord ⁶  stood near ⁷  Paul ⁸  and said, “Have courage, ⁹  for just as you have testified about me in Jerusalem, ¹⁰  so you must also testify in Rome.” ¹¹ 

Acts 25:10-12

25:10 Paul replied, ¹²  “I am standing before Caesar’s ¹³  judgment seat, ¹⁴  where I should be tried. ¹⁵  I have done nothing wrong ¹⁶  to the Jews, as you also know very well. ¹⁷  25:11 If then I am in the wrong ¹⁸  and have done anything that deserves death, I am not trying to escape dying, ¹⁹  but if not one of their charges against me is true, ²⁰  no one can hand me over to them. ²¹  I appeal to Caesar!” ²²  25:12 Then, after conferring with his council, ²³  Festus ²⁴  replied, “You have appealed to Caesar; ²⁵  to Caesar ²⁶  you will go!” ²⁷ 

Acts 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ²⁸  would sail to Italy, ²⁹  they handed over Paul and some other prisoners to a centurion ³⁰  of the Augustan Cohort ³¹  named Julius.

Acts 27:24

27:24 and said, ³²  ‘Do not be afraid, Paul! You must stand before ³³  Caesar, ³⁴  and God has graciously granted you the safety ³⁵  of all who are sailing with you.’

Acts 28:16

28:16 When we entered Rome, Paul was allowed to live ³⁶  by himself, with the soldier who was guarding him.

Acts 28:30-31

28:30 Paul ³⁷  lived ³⁸  there two whole years in his own rented quarters ³⁹  and welcomed ⁴⁰  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁴¹  with complete boldness ⁴²  and without restriction. ⁴³ 

Romans 1:15

1:15 Thus I am eager ⁴⁴  also to preach the gospel to you who are in Rome. ⁴⁵ 

Romans 15:23-29

15:23 But now there is nothing more to keep me ⁴⁶  in these regions, and I have for many years desired ⁴⁷  to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ⁴⁸  on my journey there, after I have enjoyed your company for a while.

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁴⁹  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, ⁵⁰  I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Philippians 1:12-14

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ⁵¹  that my situation has actually turned out to advance the gospel: ⁵²  1:13 The ⁵³  whole imperial guard ⁵⁴  and everyone else knows ⁵⁵  that I am in prison ⁵⁶  for the sake of Christ, 1:14 and most of the brothers and sisters, ⁵⁷  having confidence in the Lord ⁵⁸  because of my imprisonment, now more than ever ⁵⁹  dare to speak the word ⁶⁰  fearlessly.

[18:21]  ¹ tn Or “but took leave of.”

[18:21]  ² 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]  ³ tn Or “will return.”

[18:21]  ⁴ 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]  ⁵ 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.

[23:11]  ⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁷ 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]  ⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁹ tn Or “Do not be afraid.”

[23:11]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹¹ 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).

[25:10]  ¹² tn Grk “said.”

[25:10]  ¹³ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹⁴ 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]  ¹⁵ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹⁶ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹⁷ 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]  ¹⁸ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ²³ tn That is, with his advisers.

[25:12]  ²⁴ sn See the note on Porcius Festus in 24:27.

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

[25:12]  ²⁶ tn Or “to the emperor.”

[25:12]  ²⁷ 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.

[27:1]  ²⁸ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ²⁹ 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]  ³⁰ sn See the note on the word centurion in 10:1.

[27:1]  ³¹ 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.

[27:24]  ³² 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]  ³³ 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]  ³⁴ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ³⁵ 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.

[28:16]  ³⁶ tn Or “to stay.”

[28:30]  ³⁷ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ³⁸ tn Or “stayed.”

[28:30]  ³⁹ 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]  ⁴⁰ tn Or “and received.”

[28:31]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁴² tn Or “openness.”

[28:31]  ⁴³ 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.

[1:15]  ⁴⁴ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ⁴⁵ map For location see JP4 A1.

[15:23]  ⁴⁶ tn Grk “now no longer having a place…I have.”

[15:23]  ⁴⁷ tn Grk “but having a desire…for many years.”

[15:24]  ⁴⁸ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:27]  ⁴⁹ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[15:28]  ⁵⁰ tn Grk “have sealed this fruit to them.”

[1:12]  ⁵¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ⁵² tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:13]  ⁵³ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ⁵⁴ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ⁵⁵ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁵⁶ tn Grk “my bonds [are].”

[1:14]  ⁵⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁵⁸ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁵⁹ tn Grk “even more so.”

[1:14]  ⁶⁰ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.