Discovery BoxActs 21:15--23:35
Context21:15 After these days we got ready 1 and started up 2 to Jerusalem. 21:16 Some of the disciples from Caesarea 3 came along with us too, and brought us to the house 4 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 Paul 8 had greeted them, he began to explain 9 in detail 10 what God 11 had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 12 God. Then they said to him, “You see, brother, how many thousands of Jews 13 there are who have believed, and they are all ardent observers 14 of the law. 15 21:21 They have been informed about you – that you teach all the Jews now living 16 among the Gentiles to abandon 17 Moses, telling them not to circumcise their children 18 or live 19 according to our customs. 21:22 What then should we do? They will no doubt 20 hear that you have come. 21:23 So do what 21 we tell you: We have four men 22 who have taken 23 a vow; 24 21:24 take them and purify 25 yourself along with them and pay their expenses, 26 so that they may have their heads shaved. 27 Then 28 everyone will know there is nothing in what they have been told 29 about you, but that you yourself live in conformity with 30 the law. 31 21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 32 that they should avoid 33 meat that has been sacrificed to idols 34 and blood and what has been strangled 35 and sexual immorality.” 21:26 Then Paul took the men the next day, 36 and after he had purified himself 37 along with them, he went to the temple and gave notice 38 of the completion of the days of purification, 39 when 40 the sacrifice would be offered for each 41 of them. 21:27 When the seven days were almost over, 42 the Jews from the province of Asia 43 who had seen him in the temple area 44 stirred up the whole crowd 45 and seized 46 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 Furthermore 50 he has brought Greeks into the inner courts of the temple 51 and made this holy place ritually unclean!” 52 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 53 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 seized 57 Paul and dragged him out of the temple courts, 58 and immediately the doors were shut. 21:31 While they were trying 59 to kill him, a report 60 was sent up 61 to the commanding officer 62 of the cohort 63 that all Jerusalem was in confusion. 64 21:32 He 65 immediately took 66 soldiers and centurions 67 and ran down to the crowd. 68 When they saw 69 the commanding officer 70 and the soldiers, they stopped beating 71 Paul. 21:33 Then the commanding officer 72 came up and arrested 73 him and ordered him to be tied up with two chains; 74 he 75 then asked who he was and what 76 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 77 and when the commanding officer 78 was unable 79 to find out the truth 80 because of the disturbance, 81 he ordered Paul 82 to be brought into the barracks. 83 21:35 When he came to the steps, Paul 84 had to be carried 85 by the soldiers because of the violence 86 of the mob, 21:36 for a crowd of people 87 followed them, 88 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 89 he said 90 to the commanding officer, 91 “May I say 92 something to you?” The officer 93 replied, 94 “Do you know Greek? 95 21:38 Then you’re not that Egyptian who started a rebellion 96 and led the four thousand men of the ‘Assassins’ 97 into the wilderness 98 some time ago?” 99 21:39 Paul answered, 100 “I am a Jew 101 from Tarsus in Cilicia, a citizen of an important city. 102 Please 103 allow me to speak to the people.” 21:40 When the commanding officer 104 had given him permission, 105 Paul stood 106 on the steps and gestured 107 to the people with his hand. When they had become silent, 108 he addressed 109 them in Aramaic, 110
22:1 “Brothers and fathers, listen to my defense 111 that I now 112 make to you.” 22:2 (When they heard 113 that he was addressing 114 them in Aramaic, 115 they became even 116 quieter.) 117 Then 118 Paul said, 22:3 “I am a Jew, 119 born in Tarsus in Cilicia, but brought up 120 in this city, educated with strictness 121 under 122 Gamaliel 123 according to the law of our ancestors, 124 and was 125 zealous 126 for God just as all of you are today. 22:4 I 127 persecuted this Way 128 even to the point of death, 129 tying up 130 both men and women and putting 131 them in prison, 22:5 as both the high priest and the whole council of elders 132 can testify about me. From them 133 I also received 134 letters to the brothers in Damascus, and I was on my way 135 to make arrests there and bring 136 the prisoners 137 to Jerusalem 138 to be punished. 22:6 As 139 I was en route and near Damascus, 140 about noon a very bright 141 light from heaven 142 suddenly flashed 143 around me. 22:7 Then I 144 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 145 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 up 147 and go to Damascus; there you will be told about everything 148 that you have been designated 149 to do.’ 22:11 Since I could not see because of 150 the brilliance 151 of that light, I came to Damascus led by the hand of 152 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 came 156 to me and stood beside me 157 and said to me, ‘Brother Saul, regain your sight!’ 158 And at that very moment 159 I looked up and saw him. 160 22:14 Then he said, ‘The God of our ancestors 161 has already chosen 162 you to know his will, to see 163 the Righteous One, 164 and to hear a command 165 from his mouth, 22:15 because you will be his witness 166 to all people 167 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 When 172 I returned to Jerusalem and was praying in the temple, I fell into a trance 173 22:18 and saw the Lord 174 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 synagogues 176 who believed in you. 22:20 And when the blood of your witness 177 Stephen was shed, 178 I myself was standing nearby, approving, 179 and guarding the cloaks 180 of those who were killing him.’ 181 22:21 Then 182 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 183 was listening to him until he said this. 184 Then 185 they raised their voices and shouted, 186 “Away with this man 187 from the earth! For he should not be allowed to live!” 188 22:23 While they were screaming 189 and throwing off their cloaks 190 and tossing dust 191 in the air, 22:24 the commanding officer 192 ordered Paul 193 to be brought back into the barracks. 194 He told them 195 to interrogate Paul 196 by beating him with a lash 197 so that he could find out the reason the crowd 198 was shouting at Paul 199 in this way. 22:25 When they had stretched him out for the lash, 200 Paul said to the centurion 201 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 202 without a proper trial?” 203 22:26 When the centurion 204 heard this, 205 he went to the commanding officer 206 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 officer 210 came and asked 211 Paul, 212 “Tell me, are you a Roman citizen?” 213 He replied, 214 “Yes.” 22:28 The commanding officer 215 answered, “I acquired this citizenship with a large sum of money.” 216 “But I was even 217 born a citizen,” 218 Paul replied. 219 22:29 Then those who were about to interrogate him stayed away 220 from him, and the commanding officer 221 was frightened when he realized that Paul 222 was 223 a Roman citizen 224 and that he had had him tied up. 225
22:30 The next day, because the commanding officer 226 wanted to know the true reason 227 Paul 228 was being accused by the Jews, he released him and ordered the chief priests and the whole council 229 to assemble. He then brought 230 Paul down and had him stand before them.
23:1 Paul looked directly 231 at the council 232 and said, “Brothers, I have lived my life with a clear conscience 233 before God to this day.” 23:2 At that 234 the high priest Ananias ordered those standing near 235 Paul 236 to strike 237 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 238 Do 239 you sit there judging me according to the law, 240 and in violation of the law 241 you order me to be struck?” 23:4 Those standing near him 242 said, “Do you dare insult 243 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 noticed 247 that part of them were Sadducees 248 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 resurrection 251 of the dead!” 23:7 When he said this, 252 an argument 253 began 254 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 law 257 from the party of the Pharisees stood up 258 and protested strongly, 259 “We find nothing wrong 260 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 261 so great the commanding officer 262 feared that they would tear Paul to pieces, 263 he ordered the detachment 264 to go down, take him away from them by force, 265 and bring him into the barracks. 266
23:11 The following night the Lord 267 stood near 268 Paul 269 and said, “Have courage, 270 for just as you have testified about me in Jerusalem, 271 so you must also testify in Rome.” 272
23:12 When morning came, 273 the Jews formed 274 a conspiracy 275 and bound themselves with an oath 276 not to eat or drink anything 277 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 278 23:14 They 279 went 280 to the chief priests 281 and the elders and said, “We have bound ourselves with a solemn oath 282 not to partake 283 of anything until we have killed Paul. 23:15 So now you and the council 284 request the commanding officer 285 to bring him down to you, as if you were going to determine 286 his case 287 by conducting a more thorough inquiry. 288 We are ready to kill him 289 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 entered 292 the barracks 293 and told Paul. 23:17 Paul called 294 one of the centurions 295 and said, “Take this young man to the commanding officer, 296 for he has something to report to him.” 23:18 So the centurion 297 took him and brought him to the commanding officer 298 and said, “The prisoner Paul called 299 me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 300 took him by the hand, withdrew privately, and asked, “What is it that you want 301 to report to me?” 23:20 He replied, 302 “The Jews have agreed to ask you to bring Paul down to the council 303 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 them 305 are lying in ambush 306 for him. They 307 have bound themselves with an oath 308 not to eat or drink anything 309 until they have killed him, and now they are ready, waiting for you to agree to their request.” 310 23:22 Then the commanding officer 311 sent the young man away, directing him, 312 “Tell no one that you have reported 313 these things to me.” 23:23 Then 314 he summoned 315 two of the centurions 316 and said, “Make ready two hundred soldiers to go to Caesarea 317 along with seventy horsemen 318 and two hundred spearmen 319 by 320 nine o’clock tonight, 321 23:24 and provide mounts for Paul to ride 322 so that he may be brought safely to Felix 323 the governor.” 324 23:25 He wrote 325 a letter that went like this: 326
23:26 Claudius Lysias to His Excellency Governor 327 Felix, 328 greetings. 23:27 This man was seized 329 by the Jews and they were about to kill him, 330 when I came up 331 with the detachment 332 and rescued him, because I had learned that he was 333 a Roman citizen. 334 23:28 Since I wanted to know 335 what charge they were accusing him of, 336 I brought him down to their council. 337 23:29 I found he 338 was accused with reference to controversial questions 339 about their law, but no charge against him deserved death or imprisonment. 340 23:30 When I was informed 341 there would be a plot 342 against this man, I sent him to you at once, also ordering his accusers to state their charges 343 against him before you.
23:31 So the soldiers, in accordance with their orders, 344 took 345 Paul and brought him to Antipatris 346 during the night. 23:32 The next day they let 347 the horsemen 348 go on with him, and they returned to the barracks. 349 23:33 When the horsemen 350 came to Caesarea 351 and delivered the letter to the governor, they also presented 352 Paul to him. 23:34 When the governor 353 had read 354 the letter, 355 he asked 356 what province he was from. 357 When he learned 358 that he was from Cilicia, 359 23:35 he said, “I will give you a hearing 360 when your accusers arrive too.” Then 361 he ordered that Paul 362 be kept under guard in Herod’s palace. 363
[21:15] 1 tn Or “we made preparations.”
[21:15] 2 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
[21:16] 3 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] 4 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] 5 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] 6 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
[21:18] 7 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
[21:19] 8 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:19] 9 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.
[21:19] 10 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] 11 sn Note how Paul credited God with the success of his ministry.
[21:20] 13 tn Grk “how many thousands there are among the Jews.”
[21:20] 14 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] 15 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] 16 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] 17 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] 18 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
[21:22] 20 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] 21 tn Grk “do this that.”
[21:23] 22 tn Grk “There are four men here.”
[21:23] 23 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] 24 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.
[21:24] 25 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] 26 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
[21:24] 27 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] 28 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] 29 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
[21:24] 30 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] 31 sn The law refers to the law of Moses.
[21:25] 32 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] 33 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] 34 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] 35 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] 36 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] 37 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
[21:26] 38 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] 39 sn The days of purification refers to the days of ritual cleansing.
[21:26] 40 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] 41 tn Grk “for each one.”
[21:27] 42 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] 43 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] 44 tn Grk “in the temple.” See the note on the word “temple” in v. 28.
[21:27] 45 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] 46 tn Grk “and laid hands on.”
[21:28] 47 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] 48 sn The law refers to the law of Moses.
[21:28] 49 tn Grk “this place.”
[21:28] 50 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] 51 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] 52 tn Or “and has defiled this holy place.”
[21:29] 54 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:30] 55 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 56 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] 57 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] 58 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 60 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 61 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] 62 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] 63 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 64 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 65 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] 66 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] 67 sn See the note on the word centurion in 10:1.
[21:32] 68 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 69 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 70 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 71 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] 72 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 74 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 75 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] 76 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 77 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] 78 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 79 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] 80 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 81 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 82 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 83 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] 84 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 85 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] 86 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 87 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] 88 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] 89 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] 90 tn Grk “says” (a historical present).
[21:37] 91 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
[21:37] 92 tn Grk “Is it permitted for me to say” (an idiom).
[21:37] 93 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
[21:37] 95 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] 96 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] 97 tn Grk “of the Sicarii.”
[21:38] 99 tn Grk “before these days.”
[21:39] 101 tn Grk “a Jewish man.”
[21:39] 102 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] 103 tn Grk “I beg you.”
[21:40] 104 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
[21:40] 105 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] 106 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 108 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] 109 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] 110 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] 111 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] 112 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] 113 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 114 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] 115 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 116 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] 117 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
[22:2] 118 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] 119 tn Grk “a Jewish man.”
[22:3] 120 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] 121 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] 122 tn Grk “strictly at the feet of” (an idiom).
[22:3] 123 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] 124 tn Or “our forefathers.”
[22:3] 125 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:3] 126 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] 127 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] 128 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] 129 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
[22:4] 130 tn Grk “binding.” See Acts 8:3.
[22:4] 131 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] 132 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] 133 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] 134 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
[22:5] 135 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] 136 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] 137 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
[22:5] 138 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
[22:6] 139 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] 140 tn Grk “going and nearing Damascus.”
[22:6] 141 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 142 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 144 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] 145 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] 146 tn Grk “So I said.”
[22:10] 147 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] 148 tn Grk “about all things.”
[22:10] 149 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] 150 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] 151 tn Or “brightness”; Grk “glory.”
[22:11] 152 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[22:12] 153 tn Grk “a certain Ananias.”
[22:12] 154 sn The law refers to the law of Moses.
[22:12] 155 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] 156 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 157 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] 158 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] 159 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] 160 tn Grk “I looked up to him.”
[22:14] 161 tn Or “forefathers”; Grk “fathers.”
[22:14] 162 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] 163 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] 164 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
[22:14] 165 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] 166 tn Or “a witness to him.”
[22:15] 167 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 168 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] 169 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] 170 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 171 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] 172 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] 173 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
[22:18] 174 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
[22:19] 175 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] 176 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] 177 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] 178 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 179 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] 180 tn Or “outer garments.”
[22:20] 181 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] 182 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] 183 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 184 tn Grk “until this word.”
[22:22] 185 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 186 tn Grk “and said.”
[22:22] 187 tn Grk “this one.”
[22:22] 188 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] 189 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
[22:23] 190 tn Or “outer garments.”
[22:23] 191 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] 192 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] 193 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 194 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] 195 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] 196 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 197 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] 198 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[22:24] 199 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:25] 200 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] 201 sn See the note on the word centurion in 10:1.
[22:25] 202 tn The word “citizen” is supplied here for emphasis and clarity.
[22:25] 203 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[22:26] 204 sn See the note on the word centurion in 10:1.
[22:26] 205 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] 206 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:26] 207 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] 208 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] 209 tn The word “citizen” is supplied here for emphasis and clarity.
[22:27] 210 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:27] 211 tn Grk “and said to.”
[22:27] 212 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:27] 213 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 215 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:28] 216 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] 217 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
[22:28] 218 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 219 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
[22:29] 220 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] 221 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:29] 222 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:29] 223 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] 224 tn The word “citizen” is supplied here for emphasis and clarity.
[22:29] 225 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] 226 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
[22:30] 227 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] 228 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:30] 229 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[22:30] 230 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] 231 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] 232 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 233 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] 234 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 235 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 236 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 237 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] 238 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] 239 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] 240 tn The law refers to the law of Moses.
[23:3] 241 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
[23:4] 242 tn The word “him” is not in the Greek text but is implied.
[23:4] 243 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] 246 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] 247 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] 248 sn See the note on Sadducees in 4:1.
[23:6] 249 sn See the note on Pharisee in 5:34.
[23:6] 250 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:6] 251 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] 252 tn The participle εἰπόντος (eiponto") has been translated temporally.
[23:7] 253 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
[23:7] 254 tn Grk “there came about an argument.” This has been simplified to “an argument began”
[23:8] 255 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] 256 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] 257 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
[23:9] 258 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
[23:9] 259 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] 260 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] 261 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 262 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] 263 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] 264 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] 265 tn Or “to go down, grab him out of their midst.”
[23:10] 266 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] 267 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 268 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] 269 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 270 tn Or “Do not be afraid.”
[23:11] 271 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 272 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] 273 tn Grk “when it was day.”
[23:12] 274 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] 275 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] 276 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] 277 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] 278 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] 279 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] 280 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 281 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] 282 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] 283 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 284 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 285 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 286 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] 287 tn Grk “determine the things about him.”
[23:15] 288 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 289 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] 290 tn The words “this place” are not in the Greek text, but are implied.
[23:16] 291 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).
[23:16] 292 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] 293 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] 294 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] 295 sn See the note on the word centurion in 10:1.
[23:17] 296 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 297 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[23:18] 298 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:18] 299 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:19] 300 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 301 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] 303 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:21] 304 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] 305 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] 306 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.
[23:21] 307 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] 308 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] 309 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] 310 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] 311 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:22] 312 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] 313 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] 314 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] 315 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] 316 sn See the note on the word centurion in 10:1.
[23:23] 317 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] 318 tn Or “cavalrymen.”
[23:23] 319 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] 321 tn Grk “from the third hour of the night.”
[23:24] 322 tn Grk “provide mounts to put Paul on.”
[23:24] 323 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
[23:24] 324 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:25] 325 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] 326 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] 327 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).
[23:26] 328 sn Governor Felix. See the note on Felix in v. 24.
[23:27] 329 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] 330 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] 331 tn Or “approached.”
[23:27] 332 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] 333 tn In Greek this is a present tense retained in indirect discourse.
[23:27] 334 tn The word “citizen” is supplied here for emphasis and clarity.
[23:28] 335 tn Or “determine.”
[23:28] 336 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] 337 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:29] 338 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] 339 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] 340 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] 341 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.
[23:30] 342 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] 343 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] 344 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
[23:31] 345 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:31] 346 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] 347 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
[23:32] 348 tn Or “cavalrymen.”
[23:32] 349 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] 350 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] 351 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] 352 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] 353 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
[23:34] 354 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 355 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] 356 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] 357 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] 358 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 359 sn Cilicia was a province in northeastern Asia Minor.
[23:35] 360 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] 361 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] 362 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:35] 363 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
