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Acts 21:15--23:35

Context

21:15 After these days we got ready¹ and started up² to Jerusalem. 21:16 Some of the disciples from Caesarea³ came along with us too, and brought us to the house⁴ of Mnason of Cyprus, a disciple from the earliest times,⁵ with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly.⁶ 21:18 The next day Paul went in with us to see James, and all the elders were there.⁷ 21:19 When Paul⁸ had greeted them, he began to explain⁹ in detail¹⁰ what God¹¹ had done among the Gentiles through his ministry. 21:20 When they heard this, they praised¹² God. Then they said to him, “You see, brother, how many thousands of Jews¹³ there are who have believed, and they are all ardent observers¹⁴ of the law.¹⁵ 21:21 They have been informed about you – that you teach all the Jews now living¹⁶ among the Gentiles to abandon¹⁷ Moses, telling them not to circumcise their children¹⁸ or live¹⁹ according to our customs. 21:22 What then should we do? They will no doubt²⁰ hear that you have come. 21:23 So do what²¹ we tell you: We have four men²² who have taken²³ a vow;²⁴ 21:24 take them and purify²⁵ yourself along with them and pay their expenses,²⁶ so that they may have their heads shaved.²⁷ Then²⁸ everyone will know there is nothing in what they have been told²⁹ about you, but that you yourself live in conformity with³⁰ the law.³¹ 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided³² that they should avoid³³ meat that has been sacrificed to idols³⁴ and blood and what has been strangled³⁵ and sexual immorality.” 21:26 Then Paul took the men the next day,³⁶ and after he had purified himself³⁷ along with them, he went to the temple and gave notice³⁸ of the completion of the days of purification,³⁹ when⁴⁰ the sacrifice would be offered for each⁴¹ of them. 21:27 When the seven days were almost over,⁴² the Jews from the province of Asia⁴³ who had seen him in the temple area⁴⁴ stirred up the whole crowd⁴⁵ and seized⁴⁶ him, 21:28 shouting, “Men of Israel,⁴⁷ help! This is the man who teaches everyone everywhere against our people, our law,⁴⁸ and this sanctuary!⁴⁹ Furthermore⁵⁰ he has brought Greeks into the inner courts of the temple⁵¹ and made this holy place ritually unclean!”⁵² 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and⁵³ they assumed Paul had brought him into the inner temple courts.)⁵⁴ 21:30 The whole city was stirred up,⁵⁵ and the people rushed together.⁵⁶ They seized⁵⁷ Paul and dragged him out of the temple courts,⁵⁸ and immediately the doors were shut. 21:31 While they were trying⁵⁹ to kill him, a report⁶⁰ was sent up⁶¹ to the commanding officer⁶² of the cohort⁶³ that all Jerusalem was in confusion.⁶⁴ 21:32 He⁶⁵ immediately took⁶⁶ soldiers and centurions⁶⁷ and ran down to the crowd.⁶⁸ When they saw⁶⁹ the commanding officer⁷⁰ and the soldiers, they stopped beating⁷¹ Paul. 21:33 Then the commanding officer⁷² came up and arrested⁷³ him and ordered him to be tied up with two chains;⁷⁴ he⁷⁵ then asked who he was and what⁷⁶ he had done. 21:34 But some in the crowd shouted one thing, and others something else,⁷⁷ and when the commanding officer⁷⁸ was unable⁷⁹ to find out the truth⁸⁰ because of the disturbance,⁸¹ he ordered Paul⁸² to be brought into the barracks.⁸³ 21:35 When he came to the steps, Paul⁸⁴ had to be carried⁸⁵ by the soldiers because of the violence⁸⁶ of the mob, 21:36 for a crowd of people⁸⁷ followed them,⁸⁸ screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks,⁸⁹ he said⁹⁰ to the commanding officer,⁹¹ “May I say⁹² something to you?” The officer⁹³ replied,⁹⁴ “Do you know Greek?⁹⁵ 21:38 Then you’re not that Egyptian who started a rebellion⁹⁶ and led the four thousand men of the ‘Assassins’⁹⁷ into the wilderness⁹⁸ some time ago?”⁹⁹ 21:39 Paul answered,¹⁰⁰ “I am a Jew¹⁰¹ from Tarsus in Cilicia, a citizen of an important city.¹⁰² Please¹⁰³ allow me to speak to the people.” 21:40 When the commanding officer¹⁰⁴ had given him permission,¹⁰⁵ Paul stood¹⁰⁶ on the steps and gestured¹⁰⁷ to the people with his hand. When they had become silent,¹⁰⁸ he addressed¹⁰⁹ them in Aramaic,¹¹⁰

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense¹¹¹ that I now¹¹² make to you.” 22:2 (When they heard¹¹³ that he was addressing¹¹⁴ them in Aramaic,¹¹⁵ they became even¹¹⁶ quieter.)¹¹⁷ Then¹¹⁸ Paul said, 22:3 “I am a Jew,¹¹⁹ born in Tarsus in Cilicia, but brought up¹²⁰ in this city, educated with strictness¹²¹ under¹²² Gamaliel¹²³ according to the law of our ancestors,¹²⁴ and was¹²⁵ zealous¹²⁶ for God just as all of you are today. 22:4 I¹²⁷ persecuted this Way¹²⁸ even to the point of death,¹²⁹ tying up¹³⁰ both men and women and putting¹³¹ them in prison, 22:5 as both the high priest and the whole council of elders¹³² can testify about me. From them¹³³ I also received¹³⁴ letters to the brothers in Damascus, and I was on my way¹³⁵ to make arrests there and bring¹³⁶ the prisoners¹³⁷ to Jerusalem¹³⁸ to be punished. 22:6 As¹³⁹ I was en route and near Damascus,¹⁴⁰ about noon a very bright¹⁴¹ light from heaven¹⁴² suddenly flashed¹⁴³ around me. 22:7 Then I¹⁴⁴ 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 understand¹⁴⁵ the voice of the one who was speaking to me. 22:10 So I asked,¹⁴⁶ ‘What should I do, Lord?’ The Lord said to me, ‘Get up¹⁴⁷ and go to Damascus; there you will be told about everything¹⁴⁸ that you have been designated¹⁴⁹ to do.’ 22:11 Since I could not see because of¹⁵⁰ the brilliance¹⁵¹ of that light, I came to Damascus led by the hand of¹⁵² those who were with me. 22:12 A man named Ananias,¹⁵³ a devout man according to the law,¹⁵⁴ well spoken of by all the Jews who live there,¹⁵⁵ 22:13 came¹⁵⁶ to me and stood beside me¹⁵⁷ and said to me, ‘Brother Saul, regain your sight!’¹⁵⁸ And at that very moment¹⁵⁹ I looked up and saw him.¹⁶⁰ 22:14 Then he said, ‘The God of our ancestors¹⁶¹ has already chosen¹⁶² you to know his will, to see¹⁶³ the Righteous One,¹⁶⁴ and to hear a command¹⁶⁵ from his mouth, 22:15 because you will be his witness¹⁶⁶ to all people¹⁶⁷ of what you have seen and heard. 22:16 And now what are you waiting for?¹⁶⁸ Get up,¹⁶⁹ be baptized, and have your sins washed away,¹⁷⁰ calling on his name.’¹⁷¹ 22:17 When¹⁷² I returned to Jerusalem and was praying in the temple, I fell into a trance¹⁷³ 22:18 and saw the Lord¹⁷⁴ saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied,¹⁷⁵ ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues¹⁷⁶ who believed in you. 22:20 And when the blood of your witness¹⁷⁷ Stephen was shed,¹⁷⁸ I myself was standing nearby, approving,¹⁷⁹ and guarding the cloaks¹⁸⁰ of those who were killing him.’¹⁸¹ 22:21 Then¹⁸² he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd¹⁸³ was listening to him until he said this.¹⁸⁴ Then¹⁸⁵ they raised their voices and shouted,¹⁸⁶ “Away with this man¹⁸⁷ from the earth! For he should not be allowed to live!”¹⁸⁸ 22:23 While they were screaming¹⁸⁹ and throwing off their cloaks¹⁹⁰ and tossing dust¹⁹¹ in the air, 22:24 the commanding officer¹⁹² ordered Paul¹⁹³ to be brought back into the barracks.¹⁹⁴ He told them¹⁹⁵ to interrogate Paul¹⁹⁶ by beating him with a lash¹⁹⁷ so that he could find out the reason the crowd¹⁹⁸ was shouting at Paul¹⁹⁹ in this way. 22:25 When they had stretched him out for the lash,²⁰⁰ Paul said to the centurion²⁰¹ standing nearby, “Is it legal for you to lash a man who is a Roman citizen²⁰² without a proper trial?”²⁰³ 22:26 When the centurion²⁰⁴ heard this,²⁰⁵ he went to the commanding officer²⁰⁶ and reported it,²⁰⁷ saying, “What are you about to do?²⁰⁸ For this man is a Roman citizen.”²⁰⁹ 22:27 So the commanding officer²¹⁰ came and asked²¹¹ Paul,²¹² “Tell me, are you a Roman citizen?”²¹³ He replied,²¹⁴ “Yes.” 22:28 The commanding officer²¹⁵ answered, “I acquired this citizenship with a large sum of money.”²¹⁶ “But I was even²¹⁷ born a citizen,”²¹⁸ Paul replied.²¹⁹ 22:29 Then those who were about to interrogate him stayed away²²⁰ from him, and the commanding officer²²¹ was frightened when he realized that Paul²²² was²²³ a Roman citizen²²⁴ and that he had had him tied up.²²⁵

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer²²⁶ wanted to know the true reason²²⁷ Paul²²⁸ was being accused by the Jews, he released him and ordered the chief priests and the whole council²²⁹ to assemble. He then brought²³⁰ Paul down and had him stand before them.

23:1 Paul looked directly²³¹ at the council²³² and said, “Brothers, I have lived my life with a clear conscience²³³ before God to this day.” 23:2 At that²³⁴ the high priest Ananias ordered those standing near²³⁵ Paul²³⁶ to strike²³⁷ him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall!²³⁸ Do²³⁹ you sit there judging me according to the law,²⁴⁰ and in violation of the law²⁴¹ you order me to be struck?” 23:4 Those standing near him²⁴² said, “Do you dare insult²⁴³ God’s high priest?” 23:5 Paul replied,²⁴⁴ “I did not realize,²⁴⁵ brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’”²⁴⁶

23:6 Then when Paul noticed²⁴⁷ that part of them were Sadducees²⁴⁸ and the others Pharisees,²⁴⁹ he shouted out in the council,²⁵⁰ “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection²⁵¹ of the dead!” 23:7 When he said this,²⁵² an argument²⁵³ began²⁵⁴ 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.)²⁵⁵ 23:9 There was a great commotion,²⁵⁶ and some experts in the law²⁵⁷ from the party of the Pharisees stood up²⁵⁸ and protested strongly,²⁵⁹ “We find nothing wrong²⁶⁰ with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became²⁶¹ so great the commanding officer²⁶² feared that they would tear Paul to pieces,²⁶³ he ordered the detachment²⁶⁴ to go down, take him away from them by force,²⁶⁵ and bring him into the barracks.²⁶⁶

23:11 The following night the Lord²⁶⁷ stood near²⁶⁸ Paul²⁶⁹ and said, “Have courage,²⁷⁰ for just as you have testified about me in Jerusalem,²⁷¹ so you must also testify in Rome.”²⁷²

The Plot to Kill Paul

23:12 When morning came,²⁷³ the Jews formed²⁷⁴ a conspiracy²⁷⁵ and bound themselves with an oath²⁷⁶ not to eat or drink anything²⁷⁷ until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy.²⁷⁸ 23:14 They²⁷⁹ went²⁸⁰ to the chief priests²⁸¹ and the elders and said, “We have bound ourselves with a solemn oath²⁸² not to partake²⁸³ of anything until we have killed Paul. 23:15 So now you and the council²⁸⁴ request the commanding officer²⁸⁵ to bring him down to you, as if you were going to determine²⁸⁶ his case²⁸⁷ by conducting a more thorough inquiry.²⁸⁸ We are ready to kill him²⁸⁹ before he comes near this place.”²⁹⁰

23:16 But when the son of Paul’s sister heard about the ambush,²⁹¹ he came and entered²⁹² the barracks²⁹³ and told Paul. 23:17 Paul called²⁹⁴ one of the centurions²⁹⁵ and said, “Take this young man to the commanding officer,²⁹⁶ for he has something to report to him.” 23:18 So the centurion²⁹⁷ took him and brought him to the commanding officer²⁹⁸ and said, “The prisoner Paul called²⁹⁹ me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer³⁰⁰ took him by the hand, withdrew privately, and asked, “What is it that you want³⁰¹ to report to me?” 23:20 He replied,³⁰² “The Jews have agreed to ask you to bring Paul down to the council³⁰³ tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this,³⁰⁴ because more than forty of them³⁰⁵ are lying in ambush³⁰⁶ for him. They³⁰⁷ have bound themselves with an oath³⁰⁸ not to eat or drink anything³⁰⁹ until they have killed him, and now they are ready, waiting for you to agree to their request.”³¹⁰ 23:22 Then the commanding officer³¹¹ sent the young man away, directing him,³¹² “Tell no one that you have reported³¹³ these things to me.” 23:23 Then³¹⁴ he summoned³¹⁵ two of the centurions³¹⁶ and said, “Make ready two hundred soldiers to go to Caesarea³¹⁷ along with seventy horsemen³¹⁸ and two hundred spearmen³¹⁹ by³²⁰ nine o’clock tonight,³²¹ 23:24 and provide mounts for Paul to ride³²² so that he may be brought safely to Felix³²³ the governor.”³²⁴ 23:25 He wrote³²⁵ a letter that went like this:³²⁶

23:26 Claudius Lysias to His Excellency Governor³²⁷ Felix,³²⁸ greetings. 23:27 This man was seized³²⁹ by the Jews and they were about to kill him,³³⁰ when I came up³³¹ with the detachment³³² and rescued him, because I had learned that he was³³³ a Roman citizen.³³⁴ 23:28 Since I wanted to know³³⁵ what charge they were accusing him of,³³⁶ I brought him down to their council.³³⁷ 23:29 I found he³³⁸ was accused with reference to controversial questions³³⁹ about their law, but no charge against him deserved death or imprisonment.³⁴⁰ 23:30 When I was informed³⁴¹ there would be a plot³⁴² against this man, I sent him to you at once, also ordering his accusers to state their charges³⁴³ against him before you.

23:31 So the soldiers, in accordance with their orders,³⁴⁴ took³⁴⁵ Paul and brought him to Antipatris³⁴⁶ during the night. 23:32 The next day they let³⁴⁷ the horsemen³⁴⁸ go on with him, and they returned to the barracks.³⁴⁹ 23:33 When the horsemen³⁵⁰ came to Caesarea³⁵¹ and delivered the letter to the governor, they also presented³⁵² Paul to him. 23:34 When the governor³⁵³ had read³⁵⁴ the letter,³⁵⁵ he asked³⁵⁶ what province he was from.³⁵⁷ When he learned³⁵⁸ that he was from Cilicia,³⁵⁹ 23:35 he said, “I will give you a hearing³⁶⁰ when your accusers arrive too.” Then³⁶¹ he ordered that Paul³⁶² be kept under guard in Herod’s palace.³⁶³

[21:15] ¹tn Or “we made preparations.”

[21:15] ²tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16] ³sn 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] ⁴tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16] ⁵tn 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] ⁶tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18] ⁷tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:19] ⁸tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19] ⁹tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19] ¹⁰tn 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] ¹¹sn Note how Paul credited God with the success of his ministry.

[21:20] ¹²tn Or “glorified.”

[21:20] ¹³tn Grk “how many thousands there are among the Jews.”

[21:20] ¹⁴tn 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] ¹⁵sn 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] ¹⁶tn 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] ¹⁷tn 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] ¹⁸sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21] ¹⁹tn Grk “or walk.”

[21:22] ²⁰tn 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] ²¹tn Grk “do this that.”

[21:23] ²²tn Grk “There are four men here.”

[21:23] ²³tn 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] ²⁴tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24] ²⁵sn 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] ²⁶tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24] ²⁷tn 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] ²⁸tn 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] ²⁹tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24] ³⁰tn 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] ³¹sn The law refers to the law of Moses.

[21:25] ³²tn 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] ³³tn 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] ³⁴tn 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] ³⁵sn 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] ³⁶tn 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] ³⁷tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26] ³⁸tn 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] ³⁹sn The days of purification refers to the days of ritual cleansing.

[21:26] ⁴⁰tn 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] ⁴¹tn Grk “for each one.”

[21:27] ⁴²tn 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] ⁴³tn 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] ⁴⁴tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27] ⁴⁵tn 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] ⁴⁶tn Grk “and laid hands on.”

[21:28] ⁴⁷tn 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] ⁴⁸sn The law refers to the law of Moses.

[21:28] ⁴⁹tn Grk “this place.”

[21:28] ⁵⁰tn 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] ⁵¹tn 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] ⁵²tn Or “and has defiled this holy place.”

[21:29] ⁵³tn Grk “whom.”

[21:29] ⁵⁴tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30] ⁵⁵tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30] ⁵⁶tn 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] ⁵⁷tn 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] ⁵⁸tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31] ⁵⁹tn Grk “seeking.”

[21:31] ⁶⁰tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31] ⁶¹tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31] ⁶²tn 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] ⁶³sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31] ⁶⁴tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32] ⁶⁵tn 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] ⁶⁶tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32] ⁶⁷sn See the note on the word centurion in 10:1.

[21:32] ⁶⁸tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32] ⁶⁹tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32] ⁷⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32] ⁷¹sn 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] ⁷²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33] ⁷³tn Grk “seized.”

[21:33] ⁷⁴tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33] ⁷⁵tn 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] ⁷⁶tn Grk “and what it is”; this has been simplified to “what.”

[21:34] ⁷⁷tn 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] ⁷⁸tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34] ⁷⁹tn 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] ⁸⁰tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34] ⁸¹tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34] ⁸²tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34] ⁸³tn 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] ⁸⁴tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35] ⁸⁵sn 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] ⁸⁶tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36] ⁸⁷tn 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] ⁸⁸tn 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] ⁸⁹tn 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] ⁹⁰tn Grk “says” (a historical present).

[21:37] ⁹¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37] ⁹²tn Grk “Is it permitted for me to say” (an idiom).

[21:37] ⁹³tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37] ⁹⁴tn Grk “said.”

[21:37] ⁹⁵sn “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] ⁹⁶tn 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] ⁹⁷tn Grk “of the Sicarii.”

[21:38] ⁹⁸tn Or “desert.”

[21:38] ⁹⁹tn Grk “before these days.”

[21:39] ¹⁰⁰tn Grk “said.”

[21:39] ¹⁰¹tn Grk “a Jewish man.”

[21:39] ¹⁰²tn 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] ¹⁰³tn Grk “I beg you.”

[21:40] ¹⁰⁴tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40] ¹⁰⁵tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁰⁶tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ¹⁰⁷tn Or “motioned.”

[21:40] ¹⁰⁸tn 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] ¹⁰⁹tn 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] ¹¹⁰tn 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] ¹¹¹sn 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] ¹¹²tn 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] ¹¹³tn ἀκούσαντες (akousante") has been taken temporally.

[22:2] ¹¹⁴tn 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] ¹¹⁵tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2] ¹¹⁶tn 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] ¹¹⁷tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2] ¹¹⁸tn 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] ¹¹⁹tn Grk “a Jewish man.”

[22:3] ¹²⁰tn 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] ¹²¹tn 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] ¹²²tn Grk “strictly at the feet of” (an idiom).

[22:3] ¹²³tn 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] ¹²⁴tn Or “our forefathers.”

[22:3] ¹²⁵tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3] ¹²⁶tn 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] ¹²⁷tn 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] ¹²⁸sn 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] ¹²⁹tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4] ¹³⁰tn Grk “binding.” See Acts 8:3.

[22:4] ¹³¹tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5] ¹³²tn 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] ¹³³tn 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] ¹³⁴tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5] ¹³⁵tn 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] ¹³⁶tn 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] ¹³⁷tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5] ¹³⁸tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:6] ¹³⁹tn 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] ¹⁴⁰tn Grk “going and nearing Damascus.”

[22:6] ¹⁴¹tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6] ¹⁴²tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6] ¹⁴³tn Or “shone.”

[22:7] ¹⁴⁴tn 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] ¹⁴⁵tn 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] ¹⁴⁶tn Grk “So I said.”

[22:10] ¹⁴⁷tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10] ¹⁴⁸tn Grk “about all things.”

[22:10] ¹⁴⁹tn 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] ¹⁵⁰tn 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] ¹⁵¹tn Or “brightness”; Grk “glory.”

[22:11] ¹⁵²tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12] ¹⁵³tn Grk “a certain Ananias.”

[22:12] ¹⁵⁴sn The law refers to the law of Moses.

[22:12] ¹⁵⁵tn 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] ¹⁵⁶tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13] ¹⁵⁷tn 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] ¹⁵⁸tn 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] ¹⁵⁹tn 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] ¹⁶⁰tn Grk “I looked up to him.”

[22:14] ¹⁶¹tn Or “forefathers”; Grk “fathers.”

[22:14] ¹⁶²tn 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] ¹⁶³tn 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] ¹⁶⁴sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14] ¹⁶⁵tn 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] ¹⁶⁶tn Or “a witness to him.”

[22:15] ¹⁶⁷tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16] ¹⁶⁸tn 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] ¹⁶⁹tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16] ¹⁷⁰sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16] ¹⁷¹sn 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] ¹⁷²tn 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] ¹⁷³tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18] ¹⁷⁴tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19] ¹⁷⁵tn 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] ¹⁷⁶tn 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] ¹⁷⁷sn 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] ¹⁷⁸sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20] ¹⁷⁹tn 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] ¹⁸⁰tn Or “outer garments.”

[22:20] ¹⁸¹tn 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] ¹⁸²tn 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] ¹⁸³tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22] ¹⁸⁴tn Grk “until this word.”

[22:22] ¹⁸⁵tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22] ¹⁸⁶tn Grk “and said.”

[22:22] ¹⁸⁷tn Grk “this one.”

[22:22] ¹⁸⁸tn 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] ¹⁸⁹tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23] ¹⁹⁰tn Or “outer garments.”

[22:23] ¹⁹¹sn 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] ¹⁹²tn 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] ¹⁹³tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹⁹⁴tn 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] ¹⁹⁵tn 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] ¹⁹⁶tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹⁹⁷sn 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] ¹⁹⁸tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24] ¹⁹⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25] ²⁰⁰tn 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] ²⁰¹sn See the note on the word centurion in 10:1.

[22:25] ²⁰²tn The word “citizen” is supplied here for emphasis and clarity.

[22:25] ²⁰³tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26] ²⁰⁴sn See the note on the word centurion in 10:1.

[22:26] ²⁰⁵tn 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] ²⁰⁶tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26] ²⁰⁷tn 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] ²⁰⁸tn 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] ²⁰⁹tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²¹⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27] ²¹¹tn Grk “and said to.”

[22:27] ²¹²tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27] ²¹³tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²¹⁴tn Grk “He said.”

[22:28] ²¹⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28] ²¹⁶sn 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] ²¹⁷tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28] ²¹⁸tn The word “citizen” is supplied here for emphasis and clarity.

[22:28] ²¹⁹tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29] ²²⁰tn 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] ²²¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29] ²²²tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29] ²²³tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29] ²²⁴tn The word “citizen” is supplied here for emphasis and clarity.

[22:29] ²²⁵sn 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] ²²⁶tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30] ²²⁷tn 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] ²²⁸tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30] ²²⁹tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30] ²³⁰tn 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] ²³¹tn 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] ²³²tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1] ²³³tn 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] ²³⁴tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2] ²³⁵tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2] ²³⁶tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2] ²³⁷tn 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] ²³⁸sn 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] ²³⁹tn 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] ²⁴⁰tn The law refers to the law of Moses.

[23:3] ²⁴¹tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:4] ²⁴²tn The word “him” is not in the Greek text but is implied.

[23:4] ²⁴³tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:5] ²⁴⁴tn Grk “said.”

[23:5] ²⁴⁵tn Or “know.”

[23:5] ²⁴⁶sn 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] ²⁴⁷tn 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] ²⁴⁸sn See the note on Sadducees in 4:1.

[23:6] ²⁴⁹sn See the note on Pharisee in 5:34.

[23:6] ²⁵⁰tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6] ²⁵¹tn 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] ²⁵²tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7] ²⁵³tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7] ²⁵⁴tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8] ²⁵⁵tn 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] ²⁵⁶tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9] ²⁵⁷tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9] ²⁵⁸tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9] ²⁵⁹tn 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] ²⁶⁰sn “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] ²⁶¹tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10] ²⁶²tn 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] ²⁶³tn 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] ²⁶⁴tn 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] ²⁶⁵tn Or “to go down, grab him out of their midst.”

[23:10] ²⁶⁶tn 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] ²⁶⁷sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11] ²⁶⁸tn 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] ²⁶⁹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11] ²⁷⁰tn Or “Do not be afraid.”

[23:11] ²⁷¹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11] ²⁷²sn 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] ²⁷³tn Grk “when it was day.”

[23:12] ²⁷⁴tn 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] ²⁷⁵tn 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] ²⁷⁶tn 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] ²⁷⁷tn 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] ²⁷⁸tn 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] ²⁷⁹tn 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] ²⁸⁰tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14] ²⁸¹sn 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] ²⁸²tn 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] ²⁸³tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15] ²⁸⁴tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15] ²⁸⁵tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15] ²⁸⁶tn 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] ²⁸⁷tn Grk “determine the things about him.”

[23:15] ²⁸⁸tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15] ²⁸⁹sn “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] ²⁹⁰tn The words “this place” are not in the Greek text, but are implied.

[23:16] ²⁹¹tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16] ²⁹²tn 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] ²⁹³tn 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] ²⁹⁴tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17] ²⁹⁵sn See the note on the word centurion in 10:1.

[23:17] ²⁹⁶tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ²⁹⁷tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18] ²⁹⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ²⁹⁹tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19] ³⁰⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19] ³⁰¹tn 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] ³⁰²tn Grk “He said.”

[23:20] ³⁰³tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21] ³⁰⁴tn 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] ³⁰⁵tn 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] ³⁰⁶tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21] ³⁰⁷tn 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] ³⁰⁸tn 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] ³⁰⁹tn 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] ³¹⁰tn 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] ³¹¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22] ³¹²tn 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] ³¹³tn 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] ³¹⁴tn 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] ³¹⁵tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23] ³¹⁶sn See the note on the word centurion in 10:1.

[23:23] ³¹⁷sn 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] ³¹⁸tn Or “cavalrymen.”

[23:23] ³¹⁹tn 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] ³²⁰tn Grk “from.”

[23:23] ³²¹tn Grk “from the third hour of the night.”

[23:24] ³²²tn Grk “provide mounts to put Paul on.”

[23:24] ³²³sn 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] ³²⁴tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25] ³²⁵tn 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] ³²⁶tn 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] ³²⁷tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26] ³²⁸sn Governor Felix. See the note on Felix in v. 24.

[23:27] ³²⁹tn 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] ³³⁰tn 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] ³³¹tn Or “approached.”

[23:27] ³³²tn 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] ³³³tn In Greek this is a present tense retained in indirect discourse.

[23:27] ³³⁴tn The word “citizen” is supplied here for emphasis and clarity.

[23:28] ³³⁵tn Or “determine.”

[23:28] ³³⁶tn 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] ³³⁷tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29] ³³⁸tn 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] ³³⁹tn 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] ³⁴⁰tn 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] ³⁴¹tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30] ³⁴²tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30] ³⁴³tn 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] ³⁴⁴tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31] ³⁴⁵tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31] ³⁴⁶sn 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] ³⁴⁷tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32] ³⁴⁸tn Or “cavalrymen.”

[23:32] ³⁴⁹tn 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] ³⁵⁰tn 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] ³⁵¹sn 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] ³⁵²tn 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] ³⁵³tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34] ³⁵⁴tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34] ³⁵⁵tn 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] ³⁵⁶tn 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] ³⁵⁷sn 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] ³⁵⁸tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34] ³⁵⁹sn Cilicia was a province in northeastern Asia Minor.

[23:35] ³⁶⁰tn 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] ³⁶¹tn 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] ³⁶²tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35] ³⁶³sn 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.