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Acts 21:31--23:30

Context
21:31 While they were trying¹ to kill him, a report² was sent up³ to the commanding officer⁴ of the cohort⁵ that all Jerusalem was in confusion.⁶ 21:32 He⁷ immediately took⁸ soldiers and centurions⁹ and ran down to the crowd.¹⁰ When they saw¹¹ the commanding officer¹² and the soldiers, they stopped beating¹³ Paul. 21:33 Then the commanding officer¹⁴ came up and arrested¹⁵ him and ordered him to be tied up with two chains;¹⁶ he¹⁷ then asked who he was and what¹⁸ he had done. 21:34 But some in the crowd shouted one thing, and others something else,¹⁹ and when the commanding officer²⁰ was unable²¹ to find out the truth²² because of the disturbance,²³ he ordered Paul²⁴ to be brought into the barracks.²⁵ 21:35 When he came to the steps, Paul²⁶ had to be carried²⁷ by the soldiers because of the violence²⁸ of the mob, 21:36 for a crowd of people²⁹ followed them,³⁰ screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks,³¹ he said³² to the commanding officer,³³ “May I say³⁴ something to you?” The officer³⁵ replied,³⁶ “Do you know Greek?³⁷ 21:38 Then you’re not that Egyptian who started a rebellion³⁸ and led the four thousand men of the ‘Assassins’³⁹ into the wilderness⁴⁰ some time ago?”⁴¹ 21:39 Paul answered,⁴² “I am a Jew⁴³ from Tarsus in Cilicia, a citizen of an important city.⁴⁴ Please⁴⁵ allow me to speak to the people.” 21:40 When the commanding officer⁴⁶ had given him permission,⁴⁷ Paul stood⁴⁸ on the steps and gestured⁴⁹ to the people with his hand. When they had become silent,⁵⁰ he addressed⁵¹ them in Aramaic,⁵²

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense⁵³ that I now⁵⁴ make to you.” 22:2 (When they heard⁵⁵ that he was addressing⁵⁶ them in Aramaic,⁵⁷ they became even⁵⁸ quieter.)⁵⁹ Then⁶⁰ Paul said, 22:3 “I am a Jew,⁶¹ born in Tarsus in Cilicia, but brought up⁶² in this city, educated with strictness⁶³ under⁶⁴ Gamaliel⁶⁵ according to the law of our ancestors,⁶⁶ and was⁶⁷ zealous⁶⁸ for God just as all of you are today. 22:4 I⁶⁹ persecuted this Way⁷⁰ even to the point of death,⁷¹ tying up⁷² both men and women and putting⁷³ them in prison, 22:5 as both the high priest and the whole council of elders⁷⁴ can testify about me. From them⁷⁵ I also received⁷⁶ letters to the brothers in Damascus, and I was on my way⁷⁷ to make arrests there and bring⁷⁸ the prisoners⁷⁹ to Jerusalem⁸⁰ to be punished. 22:6 As⁸¹ I was en route and near Damascus,⁸² about noon a very bright⁸³ light from heaven⁸⁴ suddenly flashed⁸⁵ around me. 22:7 Then I⁸⁶ 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 understand⁸⁷ the voice of the one who was speaking to me. 22:10 So I asked,⁸⁸ ‘What should I do, Lord?’ The Lord said to me, ‘Get up⁸⁹ and go to Damascus; there you will be told about everything⁹⁰ that you have been designated⁹¹ to do.’ 22:11 Since I could not see because of⁹² the brilliance⁹³ of that light, I came to Damascus led by the hand of⁹⁴ those who were with me. 22:12 A man named Ananias,⁹⁵ a devout man according to the law,⁹⁶ well spoken of by all the Jews who live there,⁹⁷ 22:13 came⁹⁸ to me and stood beside me⁹⁹ and said to me, ‘Brother Saul, regain your sight!’¹⁰⁰ And at that very moment¹⁰¹ I looked up and saw him.¹⁰² 22:14 Then he said, ‘The God of our ancestors¹⁰³ has already chosen¹⁰⁴ you to know his will, to see¹⁰⁵ the Righteous One,¹⁰⁶ and to hear a command¹⁰⁷ from his mouth, 22:15 because you will be his witness¹⁰⁸ to all people¹⁰⁹ of what you have seen and heard. 22:16 And now what are you waiting for?¹¹⁰ Get up,¹¹¹ be baptized, and have your sins washed away,¹¹² calling on his name.’¹¹³ 22:17 When¹¹⁴ I returned to Jerusalem and was praying in the temple, I fell into a trance¹¹⁵ 22:18 and saw the Lord¹¹⁶ saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied,¹¹⁷ ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues¹¹⁸ who believed in you. 22:20 And when the blood of your witness¹¹⁹ Stephen was shed,¹²⁰ I myself was standing nearby, approving,¹²¹ and guarding the cloaks¹²² of those who were killing him.’¹²³ 22:21 Then¹²⁴ he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd¹²⁵ was listening to him until he said this.¹²⁶ Then¹²⁷ they raised their voices and shouted,¹²⁸ “Away with this man¹²⁹ from the earth! For he should not be allowed to live!”¹³⁰ 22:23 While they were screaming¹³¹ and throwing off their cloaks¹³² and tossing dust¹³³ in the air, 22:24 the commanding officer¹³⁴ ordered Paul¹³⁵ to be brought back into the barracks.¹³⁶ He told them¹³⁷ to interrogate Paul¹³⁸ by beating him with a lash¹³⁹ so that he could find out the reason the crowd¹⁴⁰ was shouting at Paul¹⁴¹ in this way. 22:25 When they had stretched him out for the lash,¹⁴² Paul said to the centurion¹⁴³ standing nearby, “Is it legal for you to lash a man who is a Roman citizen¹⁴⁴ without a proper trial?”¹⁴⁵ 22:26 When the centurion¹⁴⁶ heard this,¹⁴⁷ he went to the commanding officer¹⁴⁸ and reported it,¹⁴⁹ saying, “What are you about to do?¹⁵⁰ For this man is a Roman citizen.”¹⁵¹ 22:27 So the commanding officer¹⁵² came and asked¹⁵³ Paul,¹⁵⁴ “Tell me, are you a Roman citizen?”¹⁵⁵ He replied,¹⁵⁶ “Yes.” 22:28 The commanding officer¹⁵⁷ answered, “I acquired this citizenship with a large sum of money.”¹⁵⁸ “But I was even¹⁵⁹ born a citizen,”¹⁶⁰ Paul replied.¹⁶¹ 22:29 Then those who were about to interrogate him stayed away¹⁶² from him, and the commanding officer¹⁶³ was frightened when he realized that Paul¹⁶⁴ was¹⁶⁵ a Roman citizen¹⁶⁶ and that he had had him tied up.¹⁶⁷

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer¹⁶⁸ wanted to know the true reason¹⁶⁹ Paul¹⁷⁰ was being accused by the Jews, he released him and ordered the chief priests and the whole council¹⁷¹ to assemble. He then brought¹⁷² Paul down and had him stand before them.

23:1 Paul looked directly¹⁷³ at the council¹⁷⁴ and said, “Brothers, I have lived my life with a clear conscience¹⁷⁵ before God to this day.” 23:2 At that¹⁷⁶ the high priest Ananias ordered those standing near¹⁷⁷ Paul¹⁷⁸ to strike¹⁷⁹ him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall!¹⁸⁰ Do¹⁸¹ you sit there judging me according to the law,¹⁸² and in violation of the law¹⁸³ you order me to be struck?” 23:4 Those standing near him¹⁸⁴ said, “Do you dare insult¹⁸⁵ God’s high priest?” 23:5 Paul replied,¹⁸⁶ “I did not realize,¹⁸⁷ brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’”¹⁸⁸

23:6 Then when Paul noticed¹⁸⁹ that part of them were Sadducees¹⁹⁰ and the others Pharisees,¹⁹¹ he shouted out in the council,¹⁹² “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection¹⁹³ of the dead!” 23:7 When he said this,¹⁹⁴ an argument¹⁹⁵ began¹⁹⁶ 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.)¹⁹⁷ 23:9 There was a great commotion,¹⁹⁸ and some experts in the law¹⁹⁹ from the party of the Pharisees stood up²⁰⁰ and protested strongly,²⁰¹ “We find nothing wrong²⁰² with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became²⁰³ so great the commanding officer²⁰⁴ feared that they would tear Paul to pieces,²⁰⁵ he ordered the detachment²⁰⁶ to go down, take him away from them by force,²⁰⁷ and bring him into the barracks.²⁰⁸

23:11 The following night the Lord²⁰⁹ stood near²¹⁰ Paul²¹¹ and said, “Have courage,²¹² for just as you have testified about me in Jerusalem,²¹³ so you must also testify in Rome.”²¹⁴

The Plot to Kill Paul

23:12 When morning came,²¹⁵ the Jews formed²¹⁶ a conspiracy²¹⁷ and bound themselves with an oath²¹⁸ not to eat or drink anything²¹⁹ until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy.²²⁰ 23:14 They²²¹ went²²² to the chief priests²²³ and the elders and said, “We have bound ourselves with a solemn oath²²⁴ not to partake²²⁵ of anything until we have killed Paul. 23:15 So now you and the council²²⁶ request the commanding officer²²⁷ to bring him down to you, as if you were going to determine²²⁸ his case²²⁹ by conducting a more thorough inquiry.²³⁰ We are ready to kill him²³¹ before he comes near this place.”²³²

23:16 But when the son of Paul’s sister heard about the ambush,²³³ he came and entered²³⁴ the barracks²³⁵ and told Paul. 23:17 Paul called²³⁶ one of the centurions²³⁷ and said, “Take this young man to the commanding officer,²³⁸ for he has something to report to him.” 23:18 So the centurion²³⁹ took him and brought him to the commanding officer²⁴⁰ and said, “The prisoner Paul called²⁴¹ me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer²⁴² took him by the hand, withdrew privately, and asked, “What is it that you want²⁴³ to report to me?” 23:20 He replied,²⁴⁴ “The Jews have agreed to ask you to bring Paul down to the council²⁴⁵ tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this,²⁴⁶ because more than forty of them²⁴⁷ are lying in ambush²⁴⁸ for him. They²⁴⁹ have bound themselves with an oath²⁵⁰ not to eat or drink anything²⁵¹ until they have killed him, and now they are ready, waiting for you to agree to their request.”²⁵² 23:22 Then the commanding officer²⁵³ sent the young man away, directing him,²⁵⁴ “Tell no one that you have reported²⁵⁵ these things to me.” 23:23 Then²⁵⁶ he summoned²⁵⁷ two of the centurions²⁵⁸ and said, “Make ready two hundred soldiers to go to Caesarea²⁵⁹ along with seventy horsemen²⁶⁰ and two hundred spearmen²⁶¹ by²⁶² nine o’clock tonight,²⁶³ 23:24 and provide mounts for Paul to ride²⁶⁴ so that he may be brought safely to Felix²⁶⁵ the governor.”²⁶⁶ 23:25 He wrote²⁶⁷ a letter that went like this:²⁶⁸

23:26 Claudius Lysias to His Excellency Governor²⁶⁹ Felix,²⁷⁰ greetings. 23:27 This man was seized²⁷¹ by the Jews and they were about to kill him,²⁷² when I came up²⁷³ with the detachment²⁷⁴ and rescued him, because I had learned that he was²⁷⁵ a Roman citizen.²⁷⁶ 23:28 Since I wanted to know²⁷⁷ what charge they were accusing him of,²⁷⁸ I brought him down to their council.²⁷⁹ 23:29 I found he²⁸⁰ was accused with reference to controversial questions²⁸¹ about their law, but no charge against him deserved death or imprisonment.²⁸² 23:30 When I was informed²⁸³ there would be a plot²⁸⁴ against this man, I sent him to you at once, also ordering his accusers to state their charges²⁸⁵ against him before you.

[21:31] ¹tn Grk “seeking.”

[21:31] ²tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31] ³tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31] ⁴tn 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] ⁵sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31] ⁶tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32] ⁷tn 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] ⁸tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32] ⁹sn See the note on the word centurion in 10:1.

[21:32] ¹⁰tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32] ¹¹tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32] ¹²tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32] ¹³sn 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] ¹³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33] ¹⁴tn Grk “seized.”

[21:33] ¹⁵tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33] ¹⁶tn 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] ¹⁷tn Grk “and what it is”; this has been simplified to “what.”

[21:34] ¹⁹tn 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] ²⁰tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34] ²¹tn 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] ²²tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34] ²³tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34] ²⁴tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34] ²⁵tn 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] ²⁵tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35] ²⁶sn 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] ²⁷tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36] ³¹tn 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] ³²tn 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] ³⁷tn 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] ³⁸tn Grk “says” (a historical present).

[21:37] ³⁹tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37] ⁴⁰tn Grk “Is it permitted for me to say” (an idiom).

[21:37] ⁴¹tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37] ⁴²tn Grk “said.”

[21:37] ⁴³sn “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] ⁴³tn 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] ⁴⁴tn Grk “of the Sicarii.”

[21:38] ⁴⁵tn Or “desert.”

[21:38] ⁴⁶tn Grk “before these days.”

[21:39] ⁴⁹tn Grk “said.”

[21:39] ⁵⁰tn Grk “a Jewish man.”

[21:39] ⁵¹tn 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] ⁵²tn Grk “I beg you.”

[21:40] ⁵⁵tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40] ⁵⁶tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ⁵⁷tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40] ⁵⁸tn Or “motioned.”

[21:40] ⁵⁹tn 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] ⁶⁰tn 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] ⁶¹tn 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] ⁶¹sn 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] ⁶²tn 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] ⁶⁷tn ἀκούσαντες (akousante") has been taken temporally.

[22:2] ⁶⁸tn 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] ⁶⁹tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2] ⁷⁰tn 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] ⁷¹tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2] ⁷²tn 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] ⁷³tn Grk “a Jewish man.”

[22:3] ⁷⁴tn 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] ⁷⁵tn 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] ⁷⁶tn Grk “strictly at the feet of” (an idiom).

[22:3] ⁷⁷tn 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] ⁷⁸tn Or “our forefathers.”

[22:3] ⁷⁹tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3] ⁸⁰tn 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] ⁷⁹tn 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] ⁸⁰sn 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] ⁸¹tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4] ⁸²tn Grk “binding.” See Acts 8:3.

[22:4] ⁸³tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5] ⁸⁵tn 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] ⁸⁶tn 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] ⁸⁷tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5] ⁸⁸tn 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] ⁸⁹tn 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] ⁹⁰tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5] ⁹¹tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:6] ⁹¹tn 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] ⁹²tn Grk “going and nearing Damascus.”

[22:6] ⁹³tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6] ⁹⁴tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6] ⁹⁵tn Or “shone.”

[22:7] ⁹⁷tn 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] ¹⁰³tn 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] ¹⁰⁹tn Grk “So I said.”

[22:10] ¹¹⁰tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10] ¹¹¹tn Grk “about all things.”

[22:10] ¹¹²tn 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] ¹¹⁵tn 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] ¹¹⁶tn Or “brightness”; Grk “glory.”

[22:11] ¹¹⁷tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12] ¹²¹tn Grk “a certain Ananias.”

[22:12] ¹²²sn The law refers to the law of Moses.

[22:12] ¹²³tn 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] ¹²⁷tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13] ¹²⁸tn 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] ¹²⁹tn 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] ¹³⁰tn 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] ¹³¹tn Grk “I looked up to him.”

[22:14] ¹³³tn Or “forefathers”; Grk “fathers.”

[22:14] ¹³⁴tn 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] ¹³⁵tn 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] ¹³⁶sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14] ¹³⁷tn 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] ¹³⁹tn Or “a witness to him.”

[22:15] ¹⁴⁰tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16] ¹⁴⁵tn 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] ¹⁴⁶tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16] ¹⁴⁷sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16] ¹⁴⁸sn 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] ¹⁵¹tn 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] ¹⁵²tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18] ¹⁵⁷tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19] ¹⁶³tn 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] ¹⁶⁴tn 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] ¹⁶⁹sn 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] ¹⁷⁰sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20] ¹⁷¹tn 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] ¹⁷²tn Or “outer garments.”

[22:20] ¹⁷³tn 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] ¹⁷⁵tn 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] ¹⁸¹tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22] ¹⁸²tn Grk “until this word.”

[22:22] ¹⁸³tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22] ¹⁸⁴tn Grk “and said.”

[22:22] ¹⁸⁵tn Grk “this one.”

[22:22] ¹⁸⁶tn 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] ¹⁸⁷tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23] ¹⁸⁸tn Or “outer garments.”

[22:23] ¹⁸⁹sn 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] ¹⁹³tn 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] ¹⁹⁴tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹⁹⁵tn 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] ¹⁹⁶tn 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] ¹⁹⁷tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24] ¹⁹⁸sn 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] ¹⁹⁹tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24] ²⁰⁰tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25] ¹⁹⁹tn 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] ²⁰⁰sn See the note on the word centurion in 10:1.

[22:25] ²⁰¹tn The word “citizen” is supplied here for emphasis and clarity.

[22:25] ²⁰²tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26] ²⁰⁵sn See the note on the word centurion in 10:1.

[22:26] ²⁰⁶tn 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] ²⁰⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26] ²⁰⁸tn 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] ²⁰⁹tn 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] ²¹⁰tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²¹¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27] ²¹²tn Grk “and said to.”

[22:27] ²¹³tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27] ²¹⁴tn The word “citizen” is supplied here for emphasis and clarity.

[22:27] ²¹⁵tn Grk “He said.”

[22:28] ²¹⁷tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28] ²¹⁸sn 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] ²¹⁹tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28] ²²⁰tn The word “citizen” is supplied here for emphasis and clarity.

[22:28] ²²¹tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29] ²²³tn 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] ²²⁴tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29] ²²⁵tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29] ²²⁶tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29] ²²⁷tn The word “citizen” is supplied here for emphasis and clarity.

[22:29] ²²⁸sn 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] ²²⁹tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30] ²³⁰tn 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] ²³¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

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

[22:30] ²³³tn 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] ²³⁵tn 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] ²³⁶tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1] ²³⁷tn 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] ²⁴¹tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2] ²⁴²tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2] ²⁴³tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2] ²⁴⁴tn 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] ²⁴⁷sn 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] ²⁴⁸tn 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] ²⁴⁹tn The law refers to the law of Moses.

[23:3] ²⁵⁰tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:4] ²⁵³tn The word “him” is not in the Greek text but is implied.

[23:4] ²⁵⁴tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:5] ²⁵⁹tn Grk “said.”

[23:5] ²⁶⁰tn Or “know.”

[23:5] ²⁶¹sn 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] ²⁶⁵tn 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] ²⁶⁶sn See the note on Sadducees in 4:1.

[23:6] ²⁶⁷sn See the note on Pharisee in 5:34.

[23:6] ²⁶⁸tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6] ²⁶⁹tn 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] ²⁷¹tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7] ²⁷²tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7] ²⁷³tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8] ²⁷⁷tn 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] ²⁸³tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9] ²⁸⁴tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9] ²⁸⁵tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9] ²⁸⁶tn 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] ²⁸⁷sn “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] ²⁸⁹tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10] ²⁹⁰tn 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] ²⁹¹tn 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] ²⁹²tn 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] ²⁹³tn Or “to go down, grab him out of their midst.”

[23:10] ²⁹⁴tn 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] ²⁹⁵sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11] ²⁹⁶tn 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] ²⁹⁷tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11] ²⁹⁸tn Or “Do not be afraid.”

[23:11] ²⁹⁹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11] ³⁰⁰sn 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] ³⁰¹tn Grk “when it was day.”

[23:12] ³⁰²tn 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] ³⁰³tn 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] ³⁰⁴tn 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] ³⁰⁵tn 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] ³⁰⁷tn 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] ³¹³tn 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] ³¹⁴tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14] ³¹⁵sn 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] ³¹⁶tn 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] ³¹⁷tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15] ³¹⁹tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15] ³²⁰tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15] ³²¹tn 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] ³²²tn Grk “determine the things about him.”

[23:15] ³²³tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15] ³²⁴sn “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] ³²⁵tn The words “this place” are not in the Greek text, but are implied.

[23:16] ³²⁵tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16] ³²⁶tn 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] ³²⁷tn 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] ³³¹tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17] ³³²sn See the note on the word centurion in 10:1.

[23:17] ³³³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ³³⁷tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18] ³³⁸tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18] ³³⁹tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19] ³⁴³tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19] ³⁴⁴tn 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] ³⁴⁹tn Grk “He said.”

[23:20] ³⁵⁰tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21] ³⁵⁵tn 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] ³⁵⁶tn 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] ³⁵⁷tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21] ³⁵⁸tn 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] ³⁵⁹tn 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] ³⁶⁰tn 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] ³⁶¹tn 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] ³⁶¹tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22] ³⁶²tn 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] ³⁶³tn 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] ³⁶⁷tn 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] ³⁶⁸tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23] ³⁶⁹sn See the note on the word centurion in 10:1.

[23:23] ³⁷⁰sn 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] ³⁷¹tn Or “cavalrymen.”

[23:23] ³⁷²tn 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] ³⁷³tn Grk “from.”

[23:23] ³⁷⁴tn Grk “from the third hour of the night.”

[23:24] ³⁷³tn Grk “provide mounts to put Paul on.”

[23:24] ³⁷⁴sn 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] ³⁷⁵tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25] ³⁷⁹tn 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] ³⁸⁰tn 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] ³⁸⁵tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26] ³⁸⁶sn Governor Felix. See the note on Felix in v. 24.

[23:27] ³⁹¹tn 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] ³⁹²tn 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] ³⁹³tn Or “approached.”

[23:27] ³⁹⁴tn 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] ³⁹⁵tn In Greek this is a present tense retained in indirect discourse.

[23:27] ³⁹⁶tn The word “citizen” is supplied here for emphasis and clarity.

[23:28] ³⁹⁷tn Or “determine.”

[23:28] ³⁹⁸tn 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] ³⁹⁹tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29] ⁴⁰³tn 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] ⁴⁰⁴tn 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] ⁴⁰⁵tn 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] ⁴⁰⁹tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30] ⁴¹⁰tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30] ⁴¹¹tn 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.