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Acts 22:1--28:31

Context
Paul’s Defense

22:1 “Brothers and fathers, listen to my defense 1  that I now 2  make to you.” 22:2 (When they heard 3  that he was addressing 4  them in Aramaic, 5  they became even 6  quieter.) 7  Then 8  Paul said, 22:3 “I am a Jew, 9  born in Tarsus in Cilicia, but brought up 10  in this city, educated with strictness 11  under 12  Gamaliel 13  according to the law of our ancestors, 14  and was 15  zealous 16  for God just as all of you are today. 22:4 I 17  persecuted this Way 18  even to the point of death, 19  tying up 20  both men and women and putting 21  them in prison, 22:5 as both the high priest and the whole council of elders 22  can testify about me. From them 23  I also received 24  letters to the brothers in Damascus, and I was on my way 25  to make arrests there and bring 26  the prisoners 27  to Jerusalem 28  to be punished. 22:6 As 29  I was en route and near Damascus, 30  about noon a very bright 31  light from heaven 32  suddenly flashed 33  around me. 22:7 Then I 34  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 35  the voice of the one who was speaking to me. 22:10 So I asked, 36  ‘What should I do, Lord?’ The Lord said to me, ‘Get up 37  and go to Damascus; there you will be told about everything 38  that you have been designated 39  to do.’ 22:11 Since I could not see because of 40  the brilliance 41  of that light, I came to Damascus led by the hand of 42  those who were with me. 22:12 A man named Ananias, 43  a devout man according to the law, 44  well spoken of by all the Jews who live there, 45  22:13 came 46  to me and stood beside me 47  and said to me, ‘Brother Saul, regain your sight!’ 48  And at that very moment 49  I looked up and saw him. 50  22:14 Then he said, ‘The God of our ancestors 51  has already chosen 52  you to know his will, to see 53  the Righteous One, 54  and to hear a command 55  from his mouth, 22:15 because you will be his witness 56  to all people 57  of what you have seen and heard. 22:16 And now what are you waiting for? 58  Get up, 59  be baptized, and have your sins washed away, 60  calling on his name.’ 61  22:17 When 62  I returned to Jerusalem and was praying in the temple, I fell into a trance 63  22:18 and saw the Lord 64  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 65  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 66  who believed in you. 22:20 And when the blood of your witness 67  Stephen was shed, 68  I myself was standing nearby, approving, 69  and guarding the cloaks 70  of those who were killing him.’ 71  22:21 Then 72  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd 73  was listening to him until he said this. 74  Then 75  they raised their voices and shouted, 76  “Away with this man 77  from the earth! For he should not be allowed to live!” 78  22:23 While they were screaming 79  and throwing off their cloaks 80  and tossing dust 81  in the air, 22:24 the commanding officer 82  ordered Paul 83  to be brought back into the barracks. 84  He told them 85  to interrogate Paul 86  by beating him with a lash 87  so that he could find out the reason the crowd 88  was shouting at Paul 89  in this way. 22:25 When they had stretched him out for the lash, 90  Paul said to the centurion 91  standing nearby, “Is it legal for you to lash a man who is a Roman citizen 92  without a proper trial?” 93  22:26 When the centurion 94  heard this, 95  he went to the commanding officer 96  and reported it, 97  saying, “What are you about to do? 98  For this man is a Roman citizen.” 99  22:27 So the commanding officer 100  came and asked 101  Paul, 102  “Tell me, are you a Roman citizen?” 103  He replied, 104  “Yes.” 22:28 The commanding officer 105  answered, “I acquired this citizenship with a large sum of money.” 106  “But I was even 107  born a citizen,” 108  Paul replied. 109  22:29 Then those who were about to interrogate him stayed away 110  from him, and the commanding officer 111  was frightened when he realized that Paul 112  was 113  a Roman citizen 114  and that he had had him tied up. 115 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer 116  wanted to know the true reason 117  Paul 118  was being accused by the Jews, he released him and ordered the chief priests and the whole council 119  to assemble. He then brought 120  Paul down and had him stand before them.

23:1 Paul looked directly 121  at the council 122  and said, “Brothers, I have lived my life with a clear conscience 123  before God to this day.” 23:2 At that 124  the high priest Ananias ordered those standing near 125  Paul 126  to strike 127  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 128  Do 129  you sit there judging me according to the law, 130  and in violation of the law 131  you order me to be struck?” 23:4 Those standing near him 132  said, “Do you dare insult 133  God’s high priest?” 23:5 Paul replied, 134  “I did not realize, 135  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 136 

23:6 Then when Paul noticed 137  that part of them were Sadducees 138  and the others Pharisees, 139  he shouted out in the council, 140  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 141  of the dead!” 23:7 When he said this, 142  an argument 143  began 144  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.) 145  23:9 There was a great commotion, 146  and some experts in the law 147  from the party of the Pharisees stood up 148  and protested strongly, 149  “We find nothing wrong 150  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 151  so great the commanding officer 152  feared that they would tear Paul to pieces, 153  he ordered the detachment 154  to go down, take him away from them by force, 155  and bring him into the barracks. 156 

23:11 The following night the Lord 157  stood near 158  Paul 159  and said, “Have courage, 160  for just as you have testified about me in Jerusalem, 161  so you must also testify in Rome.” 162 

The Plot to Kill Paul

23:12 When morning came, 163  the Jews formed 164  a conspiracy 165  and bound themselves with an oath 166  not to eat or drink anything 167  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 168  23:14 They 169  went 170  to the chief priests 171  and the elders and said, “We have bound ourselves with a solemn oath 172  not to partake 173  of anything until we have killed Paul. 23:15 So now you and the council 174  request the commanding officer 175  to bring him down to you, as if you were going to determine 176  his case 177  by conducting a more thorough inquiry. 178  We are ready to kill him 179  before he comes near this place.” 180 

23:16 But when the son of Paul’s sister heard about the ambush, 181  he came and entered 182  the barracks 183  and told Paul. 23:17 Paul called 184  one of the centurions 185  and said, “Take this young man to the commanding officer, 186  for he has something to report to him.” 23:18 So the centurion 187  took him and brought him to the commanding officer 188  and said, “The prisoner Paul called 189  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer 190  took him by the hand, withdrew privately, and asked, “What is it that you want 191  to report to me?” 23:20 He replied, 192  “The Jews have agreed to ask you to bring Paul down to the council 193  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, 194  because more than forty of them 195  are lying in ambush 196  for him. They 197  have bound themselves with an oath 198  not to eat or drink anything 199  until they have killed him, and now they are ready, waiting for you to agree to their request.” 200  23:22 Then the commanding officer 201  sent the young man away, directing him, 202  “Tell no one that you have reported 203  these things to me.” 23:23 Then 204  he summoned 205  two of the centurions 206  and said, “Make ready two hundred soldiers to go to Caesarea 207  along with seventy horsemen 208  and two hundred spearmen 209  by 210  nine o’clock tonight, 211  23:24 and provide mounts for Paul to ride 212  so that he may be brought safely to Felix 213  the governor.” 214  23:25 He wrote 215  a letter that went like this: 216 

23:26 Claudius Lysias to His Excellency Governor 217  Felix, 218  greetings. 23:27 This man was seized 219  by the Jews and they were about to kill him, 220  when I came up 221  with the detachment 222  and rescued him, because I had learned that he was 223  a Roman citizen. 224  23:28 Since I wanted to know 225  what charge they were accusing him of, 226  I brought him down to their council. 227  23:29 I found he 228  was accused with reference to controversial questions 229  about their law, but no charge against him deserved death or imprisonment. 230  23:30 When I was informed 231  there would be a plot 232  against this man, I sent him to you at once, also ordering his accusers to state their charges 233  against him before you.

23:31 So the soldiers, in accordance with their orders, 234  took 235  Paul and brought him to Antipatris 236  during the night. 23:32 The next day they let 237  the horsemen 238  go on with him, and they returned to the barracks. 239  23:33 When the horsemen 240  came to Caesarea 241  and delivered the letter to the governor, they also presented 242  Paul to him. 23:34 When the governor 243  had read 244  the letter, 245  he asked 246  what province he was from. 247  When he learned 248  that he was from Cilicia, 249  23:35 he said, “I will give you a hearing 250  when your accusers arrive too.” Then 251  he ordered that Paul 252  be kept under guard in Herod’s palace. 253 

The Accusations Against Paul

24:1 After five days the high priest Ananias 254  came down with some elders and an attorney 255  named 256  Tertullus, and they 257  brought formal charges 258  against Paul to the governor. 24:2 When Paul 259  had been summoned, Tertullus began to accuse him, 260  saying, “We have experienced a lengthy time 261  of peace through your rule, 262  and reforms 263  are being made in this nation 264  through your foresight. 265  24:3 Most excellent Felix, 266  we acknowledge this everywhere and in every way 267  with all gratitude. 268  24:4 But so that I may not delay 269  you any further, I beg 270  you to hear us briefly 271  with your customary graciousness. 272  24:5 For we have found 273  this man to be a troublemaker, 274  one who stirs up riots 275  among all the Jews throughout the world, and a ringleader 276  of the sect of the Nazarenes. 277  24:6 He 278  even tried to desecrate 279  the temple, so we arrested 280  him. 24:7 [[EMPTY]] 281  24:8 When you examine 282  him yourself, you will be able to learn from him 283  about all these things we are accusing him of doing.” 284  24:9 The Jews also joined in the verbal attack, 285  claiming 286  that these things were true.

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know 287  that you have been a judge over this nation for many years, I confidently make my defense. 288  24:11 As you can verify 289  for yourself, not more than twelve days ago 290  I went up to Jerusalem 291  to worship. 24:12 They did not find me arguing 292  with anyone or stirring up a crowd 293  in the temple courts 294  or in the synagogues 295  or throughout the city, 296  24:13 nor can they prove 297  to you the things 298  they are accusing me of doing. 299  24:14 But I confess this to you, that I worship 300  the God of our ancestors 301  according to the Way (which they call a sect), believing everything that is according to the law 302  and that is written in the prophets. 24:15 I have 303  a hope in God (a hope 304  that 305  these men 306  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 307  24:16 This is the reason 308  I do my best to always 309  have a clear 310  conscience toward God and toward people. 311  24:17 After several years 312  I came to bring to my people gifts for the poor 313  and to present offerings, 314  24:18 which I was doing when they found me in the temple, ritually purified, 315  without a crowd or a disturbance. 316  24:19 But there are some Jews from the province of Asia 317  who should be here before you and bring charges, 318  if they have anything against me. 24:20 Or these men here 319  should tell what crime 320  they found me guilty of 321  when I stood before the council, 322  24:21 other than 323  this one thing 324  I shouted out while I stood before 325  them: ‘I am on trial before you today concerning the resurrection of the dead.’” 326 

24:22 Then Felix, 327  who understood the facts 328  concerning the Way 329  more accurately, 330  adjourned their hearing, 331  saying, “When Lysias the commanding officer comes down, I will decide your case.” 332  24:23 He ordered the centurion 333  to guard Paul, 334  but to let him have some freedom, 335  and not to prevent any of his friends 336  from meeting his needs. 337 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix 338  arrived with his wife Drusilla, 339  who was Jewish, he sent for Paul and heard him speak 340  about faith in Christ Jesus. 341  24:25 While Paul 342  was discussing 343  righteousness, self-control, 344  and the coming judgment, Felix 345  became 346  frightened and said, “Go away for now, and when I have an opportunity, 347  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 348  and for this reason he sent for Paul 349  as often as possible 350  and talked 351  with him. 24:27 After two years 352  had passed, Porcius Festus 353  succeeded Felix, 354  and because he wanted to do the Jews a favor, Felix left Paul in prison. 355 

Paul Appeals to Caesar

25:1 Now 356  three days after Festus 357  arrived in the province, he went up to Jerusalem 358  from Caesarea. 359  25:2 So the chief priests and the most prominent men 360  of the Jews brought formal charges 361  against Paul to him. 25:3 Requesting him to do them a favor against Paul, 362  they urged Festus 363  to summon him to Jerusalem, planning an ambush 364  to kill him along the way. 25:4 Then Festus 365  replied that Paul was being kept at Caesarea, 366  and he himself intended to go there 367  shortly. 25:5 “So,” he said, “let your leaders 368  go down there 369  with me, and if this man has done anything wrong, 370  they may bring charges 371  against him.”

25:6 After Festus 372  had stayed 373  not more than eight or ten days among them, he went down to Caesarea, 374  and the next day he sat 375  on the judgment seat 376  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 377  bringing many serious 378  charges that they were not able to prove. 379  25:8 Paul said in his defense, 380  “I have committed no offense 381  against the Jewish law 382  or against the temple or against Caesar.” 383  25:9 But Festus, 384  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 385  before me there on these charges?” 386  25:10 Paul replied, 387  “I am standing before Caesar’s 388  judgment seat, 389  where I should be tried. 390  I have done nothing wrong 391  to the Jews, as you also know very well. 392  25:11 If then I am in the wrong 393  and have done anything that deserves death, I am not trying to escape dying, 394  but if not one of their charges against me is true, 395  no one can hand me over to them. 396  I appeal to Caesar!” 397  25:12 Then, after conferring with his council, 398  Festus 399  replied, “You have appealed to Caesar; 400  to Caesar 401  you will go!” 402 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa 403  and Bernice arrived at Caesarea 404  to pay their respects 405  to Festus. 406  25:14 While 407  they were staying there many days, Festus 408  explained Paul’s case to the king to get his opinion, 409  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 410  the chief priests and the elders of the Jews informed 411  me about him, 412  asking for a sentence of condemnation 413  against him. 25:16 I answered them 414  that it was not the custom of the Romans to hand over anyone 415  before the accused had met his accusers face to face 416  and had been given 417  an opportunity to make a defense against the accusation. 418  25:17 So after they came back here with me, 419  I did not postpone the case, 420  but the next day I sat 421  on the judgment seat 422  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 423  him with any of the evil deeds I had suspected. 424  25:19 Rather they had several points of disagreement 425  with him about their own religion 426  and about a man named Jesus 427  who was dead, whom Paul claimed 428  to be alive. 25:20 Because I was at a loss 429  how I could investigate these matters, 430  I asked if he were willing to go to Jerusalem and be tried 431  there on these charges. 432  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 433  I ordered him to be kept under guard until I could send him to Caesar.” 434  25:22 Agrippa 435  said to Festus, 436  “I would also like to hear the man myself.” “Tomorrow,” he replied, 437  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa 438  and Bernice came with great pomp 439  and entered the audience hall, 440  along with the senior military officers 441  and the prominent men of the city. When Festus 442  gave the order, 443  Paul was brought in. 25:24 Then Festus 444  said, “King Agrippa, 445  and all you who are present here with us, you see this man about whom the entire Jewish populace 446  petitioned 447  me both in Jerusalem 448  and here, 449  shouting loudly 450  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 451  and when he appealed 452  to His Majesty the Emperor, 453  I decided to send him. 454  25:26 But I have nothing definite 455  to write to my lord 456  about him. 457  Therefore I have brought him before you all, and especially before you, King Agrippa, 458  so that after this preliminary hearing 459  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 460  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa 461  said to Paul, “You have permission 462  to speak for yourself.” Then Paul held out his hand 463  and began his defense: 464 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 465  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 466  familiar with all the customs and controversial issues 467  of the Jews. Therefore I ask 468  you to listen to me patiently. 26:4 Now all the Jews know the way I lived 469  from my youth, spending my life from the beginning among my own people 470  and in Jerusalem. 471  26:5 They know, 472  because they have known 473  me from time past, 474  if they are willing to testify, that according to the strictest party 475  of our religion, I lived as a Pharisee. 476  26:6 And now I stand here on trial 477  because of my hope in the promise made by God to our ancestors, 478  26:7 a promise 479  that our twelve tribes hope to attain as they earnestly serve God 480  night and day. Concerning this hope the Jews are accusing me, 481  Your Majesty! 482  26:8 Why do you people 483  think 484  it is unbelievable 485  that 486  God raises the dead? 26:9 Of course, 487  I myself was convinced 488  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received 489  from the chief priests, but I also cast my vote 490  against them when they were sentenced to death. 491  26:11 I punished 492  them often in all the synagogues 493  and tried to force 494  them to blaspheme. Because I was so furiously enraged 495  at them, I went to persecute 496  them even in foreign cities.

26:12 “While doing this very thing, 497  as I was going 498  to Damascus with authority and complete power 499  from the chief priests, 26:13 about noon along the road, Your Majesty, 500  I saw a light from heaven, 501  brighter than the sun, shining everywhere around 502  me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, 503  ‘Saul, Saul, why are you persecuting me? You are hurting yourself 504  by kicking against the goads.’ 505  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 506  ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance 507  as a servant and witness 508  to the things 509  you have seen 510  and to the things in which I will appear to you. 26:17 I will rescue 511  you from your own people 512  and from the Gentiles, to whom 513  I am sending you 26:18 to open their eyes so that they turn 514  from darkness to light and from the power 515  of Satan to God, so that they may receive forgiveness of sins and a share 516  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, 517  I was not disobedient 518  to the heavenly 519  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 520  and to the Gentiles, that they should repent and turn to God, 521  performing deeds consistent with 522  repentance. 26:21 For this reason the Jews seized me in the temple courts 523  and were trying to kill me. 26:22 I have experienced 524  help from God to this day, and so I stand testifying to both small and great, saying nothing except 525  what the prophets and Moses said 526  was going to happen: 26:23 that 527  the Christ 528  was to suffer and be the first to rise from the dead, to proclaim light both to our people 529  and to the Gentiles.” 530 

26:24 As Paul 531  was saying these things in his defense, Festus 532  exclaimed loudly, “You have lost your mind, 533  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 534  “I have not lost my mind, most excellent Festus, 535  but am speaking 536  true and rational 537  words. 26:26 For the king knows about these things, and I am speaking freely 538  to him, 539  because I cannot believe 540  that any of these things has escaped his notice, 541  for this was not done in a corner. 542  26:27 Do you believe the prophets, 543  King Agrippa? 544  I know that you believe.” 26:28 Agrippa 545  said to Paul, “In such a short time are you persuading me to become a Christian?” 546  26:29 Paul replied, “I pray to God that whether in a short or a long time 547  not only you but also all those who are listening to me today could become such as I am, except for these chains.” 548 

26:30 So the king got up, and with him the governor and Bernice and those sitting with them, 26:31 and as they were leaving they said to one another, 549  “This man is not doing anything deserving 550  death or imprisonment.” 26:32 Agrippa 551  said to Festus, 552  “This man could have been released 553  if he had not appealed to Caesar.” 554 

Paul and Company Sail for Rome

27:1 When it was decided we 555  would sail to Italy, 556  they handed over Paul and some other prisoners to a centurion 557  of the Augustan Cohort 558  named Julius. 27:2 We went on board 559  a ship from Adramyttium 560  that was about to sail to various ports 561  along the coast of the province of Asia 562  and put out to sea, 563  accompanied by Aristarchus, a Macedonian 564  from Thessalonica. 565  27:3 The next day we put in 566  at Sidon, 567  and Julius, treating Paul kindly, 568  allowed him to go to his friends so they could provide him with what he needed. 569  27:4 From there we put out to sea 570  and sailed under the lee 571  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 572  off Cilicia and Pamphylia, 573  we put in 574  at Myra 575  in Lycia. 576  27:6 There the centurion 577  found 578  a ship from Alexandria 579  sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 580  for many days and arrived with difficulty off Cnidus. 581  Because the wind prevented us from going any farther, 582  we sailed under the lee 583  of Crete off Salmone. 584  27:8 With difficulty we sailed along the coast 585  of Crete 586  and came to a place called Fair Havens that was near the town of Lasea. 587 

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous 588  because the fast 589  was already over, 590  Paul advised them, 591  27:10 “Men, I can see the voyage is going to end 592  in disaster 593  and great loss not only of the cargo and the ship, but also of our lives.” 594  27:11 But the centurion 595  was more convinced 596  by the captain 597  and the ship’s owner than by what Paul said. 598  27:12 Because the harbor was not suitable to spend the winter in, the majority decided 599  to put out to sea 600  from there. They hoped that 601  somehow they could reach 602  Phoenix, 603  a harbor of Crete facing 604  southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 605  they could carry out 606  their purpose, so they weighed anchor 607  and sailed close along the coast 608  of Crete. 27:14 Not long after this, a hurricane-force 609  wind called the northeaster 610  blew down from the island. 611  27:15 When the ship was caught in it 612  and could not head into 613  the wind, we gave way to it and were driven 614  along. 27:16 As we ran under the lee of 615  a small island called Cauda, 616  we were able with difficulty to get the ship’s boat 617  under control. 27:17 After the crew 618  had hoisted it aboard, 619  they used supports 620  to undergird the ship. Fearing they would run aground 621  on the Syrtis, 622  they lowered the sea anchor, 623  thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 624  they began throwing the cargo overboard, 625  27:19 and on the third day they threw the ship’s gear 626  overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 627  storm continued to batter us, 628  we finally abandoned all hope of being saved. 629 

27:21 Since many of them had no desire to eat, 630  Paul 631  stood up 632  among them and said, “Men, you should have listened to me 633  and not put out to sea 634  from Crete, thus avoiding 635  this damage and loss. 27:22 And now I advise 636  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 637  27:23 For last night an angel of the God to whom I belong 638  and whom I serve 639  came to me 640  27:24 and said, 641  ‘Do not be afraid, Paul! You must stand before 642  Caesar, 643  and God has graciously granted you the safety 644  of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 645  that it will be just as I have been told. 27:26 But we must 646  run aground on some island.”

27:27 When the fourteenth night had come, while we were being driven 647  across the Adriatic Sea, 648  about midnight the sailors suspected they were approaching some land. 649  27:28 They took soundings 650  and found the water was twenty fathoms 651  deep; when they had sailed a little farther 652  they took soundings again and found it was fifteen fathoms 653  deep. 27:29 Because they were afraid 654  that we would run aground on the rocky coast, 655  they threw out 656  four anchors from the stern and wished 657  for day to appear. 658  27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 659  that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 660  and the soldiers, “Unless these men stay with the ship, you 661  cannot be saved.” 27:32 Then the soldiers cut the ropes 662  of the ship’s boat and let it drift away. 663 

27:33 As day was about to dawn, 664  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 665  and have gone 666  without food; you have eaten nothing. 667  27:34 Therefore I urge you to take some food, for this is important 668  for your survival. 669  For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 670  took bread 671  and gave thanks to God in front of them all, 672  broke 673  it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six 674  persons on the ship.) 675  27:38 When they had eaten enough to be satisfied, 676  they lightened the ship by throwing the wheat 677  into the sea.

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed 678  a bay 679  with a beach, 680  where they decided to run the ship aground if they could. 27:40 So they slipped 681  the anchors 682  and left them in the sea, at the same time loosening the linkage 683  that bound the steering oars 684  together. Then they hoisted 685  the foresail 686  to the wind and steered toward 687  the beach. 27:41 But they encountered a patch of crosscurrents 688  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 689  of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 690  so that none of them would escape by swimming away. 691  27:43 But the centurion, 692  wanting to save Paul’s life, 693  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 694  27:44 and the rest were to follow, 695  some on planks 696  and some on pieces of the ship. 697  And in this way 698  all were brought safely to land.

Paul on Malta

28:1 After we had safely reached shore, 699  we learned that the island was called Malta. 700  28:2 The local inhabitants 701  showed us extraordinary 702  kindness, for they built a fire and welcomed us all because it had started to rain 703  and was cold. 28:3 When Paul had gathered a bundle of brushwood 704  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people 705  saw the creature hanging from Paul’s 706  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 707  has not allowed him to live!” 708  28:5 However, 709  Paul 710  shook 711  the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 712  or suddenly drop dead. So after they had waited 713  a long time and had seen 714  nothing unusual happen 715  to him, they changed their minds 716  and said he was a god. 717 

28:7 Now in the region around that place 718  were fields belonging to the chief official 719  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 720  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 721  and after praying, placed 722  his hands on him and healed 723  him. 28:9 After this had happened, many of the people on the island who were sick 724  also came and were healed. 725  28:10 They also bestowed many honors, 726  and when we were preparing to sail, 727  they gave 728  us all the supplies we needed. 729 

Paul Finally Reaches Rome

28:11 After three months we put out to sea 730  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 731  as its figurehead. 732  28:12 We put in 733  at Syracuse 734  and stayed there three days. 28:13 From there we cast off 735  and arrived at Rhegium, 736  and after one day a south wind sprang up 737  and on the second day we came to Puteoli. 738  28:14 There 739  we found 740  some brothers 741  and were invited to stay with them seven days. And in this way we came to Rome. 742  28:15 The brothers from there, 743  when they heard about us, came as far as the Forum of Appius 744  and Three Taverns 745  to meet us. When he saw them, 746  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 747  by himself, with the soldier who was guarding him.

Paul Addresses the Jewish Community in Rome

28:17 After three days 748  Paul 749  called the local Jewish leaders 750  together. When they had assembled, he said to them, “Brothers, 751  although I had done 752  nothing against our people or the customs of our ancestors, 753  from Jerusalem 754  I was handed over as a prisoner to the Romans. 755  28:18 When 756  they had heard my case, 757  they wanted to release me, 758  because there was no basis for a death sentence 759  against me. 28:19 But when the Jews objected, 760  I was forced to appeal to Caesar 761  – not that I had some charge to bring 762  against my own people. 763  28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 764  28:21 They replied, 765  “We have received no letters from Judea about you, nor have any of the brothers come from there 766  and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know 767  that people 768  everywhere speak against 769  it.”

28:23 They set 770  a day to meet with him, 771  and they came to him where he was staying 772  in even greater numbers. 773  From morning until evening he explained things 774  to them, 775  testifying 776  about the kingdom of God 777  and trying to convince 778  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 779  by what he said, 780  but others refused 781  to believe. 28:25 So they began to leave, 782  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 783  through the prophet Isaiah 28:26 when he said,

Go to this people and say,

You will keep on hearing, 784  but will never understand,

and you will keep on looking, 785  but will never perceive.

28:27 For the heart of this people has become dull, 786 

and their ears are hard of hearing, 787 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, 788  and I would heal them.”’ 789 

28:28 “Therefore be advised 790  that this salvation from God 791  has been sent to the Gentiles; 792  they 793  will listen!”

28:29 [[EMPTY]] 794 

28:30 Paul 795  lived 796  there two whole years in his own rented quarters 797  and welcomed 798  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 799  with complete boldness 800  and without restriction. 801 

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[22:1]  1 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]  2 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]  3 tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  4 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]  5 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  6 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]  7 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearingAc 22:2.”

[22:2]  8 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]  9 tn Grk “a Jewish man.”

[22:3]  10 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, trainἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  11 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]  12 tn Grk “strictly at the feet of” (an idiom).

[22:3]  13 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]  14 tn Or “our forefathers.”

[22:3]  15 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  16 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]  17 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]  18 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]  19 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  20 tn Grk “binding.” See Acts 8:3.

[22:4]  21 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰςεἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  22 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 συνέδριονὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  23 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]  24 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  25 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]  26 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]  27 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisonerAc 9:2, 21; 22:5.”

[22:5]  28 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:6]  29 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]  30 tn Grk “going and nearing Damascus.”

[22:6]  31 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  32 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  33 tn Or “shone.”

[22:7]  34 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]  35 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]  36 tn Grk “So I said.”

[22:10]  37 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]  38 tn Grk “about all things.”

[22:10]  39 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]  40 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]  41 tn Or “brightness”; Grk “glory.”

[22:11]  42 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  43 tn Grk “a certain Ananias.”

[22:12]  44 sn The law refers to the law of Moses.

[22:12]  45 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]  46 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  47 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]  48 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]  49 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, instantlyLk 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]  50 tn Grk “I looked up to him.”

[22:14]  51 tn Or “forefathers”; Grk “fathers.”

[22:14]  52 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]  53 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]  54 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  55 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]  56 tn Or “a witness to him.”

[22:15]  57 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  58 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]  59 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]  60 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  61 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]  62 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]  63 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  64 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  65 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]  66 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 houseAc 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:20]  67 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]  68 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  69 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]  70 tn Or “outer garments.”

[22:20]  71 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]  72 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]  73 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  74 tn Grk “until this word.”

[22:22]  75 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  76 tn Grk “and said.”

[22:22]  77 tn Grk “this one.”

[22:22]  78 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]  79 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  80 tn Or “outer garments.”

[22:23]  81 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]  82 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]  83 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  84 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]  85 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]  86 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  87 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]  88 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  89 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  90 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]  91 sn See the note on the word centurion in 10:1.

[22:25]  92 tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  93 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26]  94 sn See the note on the word centurion in 10:1.

[22:26]  95 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]  96 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  97 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]  98 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 mindτί μέλλεις ποιεῖν; what do you intend to do?

[22:26]  99 tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  100 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  101 tn Grk “and said to.”

[22:27]  102 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  103 tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  104 tn Grk “He said.”

[22:28]  105 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  106 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]  107 tn BDAG 495-96 s.v. καί 2.b has “intensive: evenAc 5:39; 22:28.”

[22:28]  108 tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  109 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  110 tn BDAG 158 s.v. ἀφίστημι 2.b has “keep awayἀπό 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]  111 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  112 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  113 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]  114 tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  115 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]  116 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  117 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]  118 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  119 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  120 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]  121 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]  122 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  123 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]  124 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  125 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  126 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  127 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]  128 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]  129 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]  130 tn The law refers to the law of Moses.

[23:3]  131 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:4]  132 tn The word “him” is not in the Greek text but is implied.

[23:4]  133 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]  134 tn Grk “said.”

[23:5]  135 tn Or “know.”

[23:5]  136 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]  137 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]  138 sn See the note on Sadducees in 4:1.

[23:6]  139 sn See the note on Pharisee in 5:34.

[23:6]  140 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  141 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 (. καὶ ἀνάστασις for . τῆς ἀν. [obj. gen] as 2 Macc 3:29 . καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  142 tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  143 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  144 tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  145 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]  146 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]  147 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  148 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  149 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]  150 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]  151 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  152 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]  153 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]  154 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]  155 tn Or “to go down, grab him out of their midst.”

[23:10]  156 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]  157 sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  158 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]  159 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  160 tn Or “Do not be afraid.”

[23:11]  161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  162 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]  163 tn Grk “when it was day.”

[23:12]  164 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]  165 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]  166 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. 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]  167 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]  168 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]  169 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]  170 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  171 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]  172 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. 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]  173 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  174 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  175 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  176 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]  177 tn Grk “determine the things about him.”

[23:15]  178 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  179 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]  180 tn The words “this place” are not in the Greek text, but are implied.

[23:16]  181 tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  182 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]  183 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]  184 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]  185 sn See the note on the word centurion in 10:1.

[23:17]  186 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  187 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  188 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  189 tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  190 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  191 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]  192 tn Grk “He said.”

[23:20]  193 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  194 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]  195 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]  196 tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  197 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]  198 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  199 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]  200 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]  201 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  202 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]  203 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]  204 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]  205 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]  206 sn See the note on the word centurion in 10:1.

[23:23]  207 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]  208 tn Or “cavalrymen.”

[23:23]  209 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]  210 tn Grk “from.”

[23:23]  211 tn Grk “from the third hour of the night.”

[23:24]  212 tn Grk “provide mounts to put Paul on.”

[23:24]  213 sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  214 tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25]  215 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]  216 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]  217 tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  218 sn Governor Felix. See the note on Felix in v. 24.

[23:27]  219 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]  220 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]  221 tn Or “approached.”

[23:27]  222 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]  223 tn In Greek this is a present tense retained in indirect discourse.

[23:27]  224 tn The word “citizen” is supplied here for emphasis and clarity.

[23:28]  225 tn Or “determine.”

[23:28]  226 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]  227 tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  228 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]  229 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, argumentAc 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]  230 tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:30]  231 tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  232 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]  233 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]  234 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their ordersAc 23:31.”

[23:31]  235 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  236 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]  237 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  238 tn Or “cavalrymen.”

[23:32]  239 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]  240 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]  241 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]  242 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, representα. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34]  243 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  244 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  245 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]  246 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]  247 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]  248 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  249 sn Cilicia was a province in northeastern Asia Minor.

[23:35]  250 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]  251 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]  252 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  253 sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:1]  254 sn Ananias was in office from a.d. 47-59.

[24:1]  255 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  256 tn Grk “an attorney, a certain Tertullus.”

[24:1]  257 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  258 tn BDAG 326 s.v. ἐμφανίζω 3 has “. τινὶ κατά τινος bring formal charges against someoneAc 24:1; 25:2.”

[24:2]  259 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  260 tn Or “began to bring charges, saying.”

[24:2]  261 tn Grk “experienced much peace.”

[24:2]  262 tn Grk “through you” (“rule” is implied).

[24:2]  263 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  264 tn Or “being made for this people.”

[24:2]  265 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:3]  266 sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  267 tn Grk “in every way and everywhere.”

[24:3]  268 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4]  269 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  270 tn Or “request.”

[24:4]  271 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  272 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  273 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  274 tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  275 tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  276 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  277 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  278 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  279 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  280 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:7]  281 tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì74 א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8]  282 tn Or “question.”

[24:8]  283 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  284 tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:9]  285 tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  286 tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10]  287 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  288 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11]  289 tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  290 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  291 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12]  292 tn Or “disputing,” “conducting a heated discussion.”

[24:12]  293 tn BDAG 381 s.v. ἐπίστασις 2 has “. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  294 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  295 sn See the note on synagogue in 6:9.

[24:12]  296 sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13]  297 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  298 tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  299 tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[24:14]  300 tn Or “serve.”

[24:14]  301 tn Or “forefathers”; Grk “fathers.”

[24:14]  302 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  303 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  304 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  305 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  306 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  307 tn Or “the unjust.”

[24:16]  308 tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  309 tn BDAG 224 s.v. διά 2.a, “διὰ παντόςalways, continually, constantlyAc 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  310 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “. συνείδησις a clear conscience Ac 24:16.”

[24:16]  311 tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  312 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  313 tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  314 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  315 sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  316 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβουwith a disturbance Ac 24:18.”

[24:19]  317 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  318 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:20]  319 tn Grk “these [men] themselves.”

[24:20]  320 tn Or “unrighteous act.”

[24:20]  321 tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  322 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  323 tn BDAG 433 s.v. 2.c has “οὐδὲν ἕτερον ἤ nothing else thanAc 17:21. τί what otherthan24:21.”

[24:21]  324 tn Grk “one utterance.”

[24:21]  325 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  326 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  327 sn See the note on Antonius Felix in 23:24.

[24:22]  328 tn Grk “the things.”

[24:22]  329 tn That is, concerning Christianity.

[24:22]  330 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  331 tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  332 tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  333 sn See the note on the word centurion in 10:1.

[24:23]  334 tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  335 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, . ἔχειν have some freedom Ac 24:23.”

[24:23]  336 tn Grk “any of his own” (this could also refer to relatives).

[24:23]  337 tn Grk “from serving him.”

[24:24]  338 sn See the note on Antonius Felix in 23:24.

[24:24]  339 sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  340 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆςπίστεως he heard him speak about faith Ac 24:24.”

[24:24]  341 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  342 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  343 tn Or “speaking about.”

[24:25]  344 tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  345 sn See the note on Felix in 23:26.

[24:25]  346 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  347 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find timeAc 24:25.”

[24:26]  348 tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  349 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  350 tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possibleAc 24:26.”

[24:26]  351 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  352 tn Grk “After a two-year period.”

[24:27]  353 sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  354 tn Grk “Felix received as successor Porcius Festus.”

[24:27]  355 tn Grk “left Paul imprisoned.”

[25:1]  356 tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, wellAc 25:1.”

[25:1]  357 sn See the note on Porcius Festus in 24:27.

[25:1]  358 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  359 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).

[25:2]  360 tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦLk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  361 tn BDAG 326 s.v. ἐμφανίζω 3 has “. τινὶ κατά τινος bring formal charges against someoneAc 24:1; 25:2.”

[25:3]  362 tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  363 tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  364 sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  365 sn See the note on Porcius Festus in 24:27.

[25:4]  366 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  367 tn The word “there” is not in the Greek text but is implied.

[25:5]  368 tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  369 tn The word “there” is not in the Greek text, but is implied.

[25:5]  370 tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  371 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6]  372 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  373 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  374 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  375 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  376 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:7]  377 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  378 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  379 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  380 tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  381 tn Grk “I have sinned…in nothing.”

[25:8]  382 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  383 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:9]  384 sn See the note on Porcius Festus in 24:27.

[25:9]  385 tn Or “stand trial.”

[25:9]  386 tn Grk “concerning these things.”

[25:10]  387 tn Grk “said.”

[25:10]  388 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  389 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  390 tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  391 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  392 tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  393 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  394 tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  395 tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  396 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  397 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  398 tn That is, with his advisers.

[25:12]  399 sn See the note on Porcius Festus in 24:27.

[25:12]  400 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  401 tn Or “to the emperor.”

[25:12]  402 sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:13]  403 sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  404 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:13]  405 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay ones respects toAc 25:13.”

[25:13]  406 sn See the note on Porcius Festus in 24:27.

[25:14]  407 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long asAc 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  408 sn See the note on Porcius Festus in 24:27.

[25:14]  409 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for considerationAc 25:14.”

[25:15]  410 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  411 tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges. περί τινος concerning someone 25:15.”

[25:15]  412 tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  413 tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdictαἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  414 tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  415 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  416 tn Or “has met his accusers in person.”

[25:16]  417 tn Grk “and receives.”

[25:16]  418 tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:17]  419 tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  420 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  421 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  422 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:18]  423 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρεινbring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  424 tn Or “I was expecting.”

[25:19]  425 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argumentAc 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  426 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  427 tn Grk “a certain Jesus.”

[25:19]  428 tn Or “asserted.”

[25:20]  429 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  430 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  431 tn Or “stand trial.”

[25:20]  432 tn Grk “on these things.”

[25:21]  433 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  434 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  435 sn See the note on King Agrippa in 25:13.

[25:22]  436 sn See the note on Porcius Festus in 24:27.

[25:22]  437 tn Grk “said.”

[25:23]  438 sn See the note on King Agrippa in 25:13.

[25:23]  439 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  440 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  441 tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  442 sn See the note on Porcius Festus in 24:27.

[25:23]  443 tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[25:24]  444 sn See the note on Porcius Festus in 24:27.

[25:24]  445 sn See the note on King Agrippa in 25:13.

[25:24]  446 tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, populationτὸ πλῆθος the populaceἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  447 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  448 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  449 sn Here means “here in Caesarea.”

[25:24]  450 tn Or “screaming.”

[25:25]  451 sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  452 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  453 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  454 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[25:26]  455 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  456 sn To my lord means “to His Majesty the Emperor.”

[25:26]  457 tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  458 sn See the note on King Agrippa in 25:13.

[25:26]  459 tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearingτῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27]  460 tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[26:1]  461 sn See the note on King Agrippa in 25:13.

[26:1]  462 tn Grk “It is permitted for you.”

[26:1]  463 tn Or “extended his hand” (a speaker’s gesture).

[26:1]  464 tn Or “and began to speak in his own defense.”

[26:2]  465 sn See the note on King Agrippa in 25:13.

[26:3]  466 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  467 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argumentAc 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  468 tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4]  469 tn Grk “my manner of life.”

[26:4]  470 tn Or “nation.”

[26:4]  471 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  472 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  473 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  474 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time pastπρογινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  475 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  476 sn See the note on Pharisee in 5:34.

[26:6]  477 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  478 tn Or “forefathers”; Grk “fathers.”

[26:7]  479 tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  480 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  481 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  482 tn Grk “O King!”

[26:8]  483 tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  484 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  485 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredibleτί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  486 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  487 tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  488 tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  489 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  490 tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  491 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  492 tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[26:11]  493 sn See the note on synagogue in 6:9.

[26:11]  494 tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  495 tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enragedπερισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  496 tn Or “I pursued them even as far as foreign cities.”

[26:12]  497 tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  498 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  499 tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[26:13]  500 tn Grk “O King.”

[26:13]  501 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  502 tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[26:14]  503 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  504 tn Grk “It is hard for you.”

[26:14]  505 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:15]  506 tn Grk “said.”

[26:16]  507 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  508 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  509 tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  510 tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì74 א A C2 E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA27 includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  511 tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  512 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  513 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  514 sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  515 tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  516 tn Or “and an inheritance.”

[26:19]  517 sn See the note on King Agrippa in 25:13.

[26:19]  518 sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  519 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  520 tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  521 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  522 tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentanceLk 3:8; Mt 3:8. For this . τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:21]  523 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  524 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  525 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  526 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  527 tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενοςεἰ παθητὸς ὁ Χριστός testifyingthat the Christ was to sufferAc 26:23.”

[26:23]  528 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  529 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  530 sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:24]  531 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  532 sn See the note on Porcius Festus in 24:27.

[26:24]  533 tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:25]  534 tn Grk “said.”

[26:25]  535 sn See the note on Porcius Festus in 24:27.

[26:25]  536 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  537 tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationalityἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[26:26]  538 tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  539 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  540 tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  541 tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  542 tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[26:27]  543 sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  544 sn See the note on King Agrippa in 25:13.

[26:28]  545 sn See the note on King Agrippa in 25:13.

[26:28]  546 tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:29]  547 tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  548 sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[26:31]  549 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  550 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  551 sn See the note on King Agrippa in 25:13.

[26:32]  552 sn See the note on Porcius Festus in 24:27.

[26:32]  553 tn Or “set free.”

[26:32]  554 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:1]  555 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  556 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  557 sn See the note on the word centurion in 10:1.

[27:1]  558 tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:2]  559 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  560 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  561 tn Grk “places.”

[27:2]  562 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  563 tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  564 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  565 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  566 tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harborεἰς Σιδῶνα Ac 27:3.”

[27:3]  567 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  568 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashionAc 27:3.”

[27:3]  569 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:4]  570 tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  571 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  572 tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  573 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  574 tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  575 sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  576 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  577 sn See the note on the word centurion in 10:1.

[27:6]  578 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  579 sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:7]  580 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  581 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  582 tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  583 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  584 sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:8]  585 tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  586 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  587 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[27:9]  588 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  589 sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  590 tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  591 tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:10]  592 tn Grk “is going to be with disaster.”

[27:10]  593 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  594 tn Grk “souls” (here, one’s physical life).

[27:11]  595 sn See the note on the word centurion in 10:1.

[27:11]  596 tn Or “persuaded.”

[27:11]  597 tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  598 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:12]  599 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  600 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  601 tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  602 tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  603 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  604 tn Or “a harbor of Crete open to the southwest and northwest.”

[27:13]  605 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  606 tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  607 tn Or “departed.”

[27:13]  608 tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:14]  609 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  610 sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  611 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:15]  612 tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  613 tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  614 sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:16]  615 tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  616 sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  617 sn The ships boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[27:17]  618 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  619 tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  620 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  621 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  622 tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  623 tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:18]  624 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  625 tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[27:19]  626 tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:20]  627 tn Grk “no small storm” = a very great storm.

[27:20]  628 tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  629 tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:21]  630 tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  631 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  632 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  633 tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  634 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  635 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:22]  636 tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  637 tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:23]  638 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  639 tn Or “worship.”

[27:23]  640 tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someoneAc 9:39; 27:23.”

[27:24]  641 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  642 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come beforeΚαίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  643 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  644 tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:25]  645 tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:26]  646 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.

[27:27]  647 tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  648 sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  649 tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  650 tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  651 sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  652 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  653 sn Here the depth was about 90 ft (27 m).

[27:29]  654 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  655 tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  656 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  657 tn BDAG 417 s.v. εὔχομαι 2 states, “wishτὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  658 tn Grk “and wished for day to come about.”

[27:30]  659 tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending thatAc 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:31]  660 sn See the note on the word centurion in 10:1.

[27:31]  661 sn The pronoun you is plural in Greek.

[27:32]  662 sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  663 tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[27:33]  664 tn BDAG 160 s.v. ἄχρι 1.b.α has “. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  665 tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  666 tn Or “continued.”

[27:33]  667 tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:34]  668 tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  669 tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:35]  670 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  671 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  672 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  673 tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:37]  674 tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  675 sn This is a parenthetical note by the author.

[27:38]  676 tn Or “When they had eaten their fill.”

[27:38]  677 tn Or “grain.”

[27:39]  678 tn Or “observed,” “saw.”

[27:39]  679 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  680 sn A beach would refer to a smooth sandy beach suitable for landing.

[27:40]  681 tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  682 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  683 tn Grk “bands”; possibly “ropes.”

[27:40]  684 tn Or “rudders.”

[27:40]  685 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  686 tn Grk “sail”; probably a reference to the foresail.

[27:40]  687 tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[27:41]  688 tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  689 tn Or “violence” (BDAG 175 s.v. βία a).

[27:42]  690 sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  691 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[27:43]  692 sn See the note on the word centurion in 10:1.

[27:43]  693 tn Or “wanting to rescue Paul.”

[27:43]  694 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  695 tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  696 tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  697 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  698 tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:1]  699 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  700 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:2]  701 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  702 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  703 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:3]  704 tn Or “sticks.”

[28:4]  705 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  706 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  707 tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  708 sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:5]  709 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  710 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  711 tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  712 tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  713 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  714 tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  715 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  716 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  717 sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:7]  718 tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  719 tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:8]  720 tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  721 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  722 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  723 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  724 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  725 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  726 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  727 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  728 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someoneἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  729 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

[28:11]  730 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  731 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  732 tn Or “as its emblem.”

[28:12]  733 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harborεἰς Συρακούσας Ac 28:12.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[28:12]  734 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

[28:13]  735 tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì74 א2 A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  736 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  737 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  738 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:14]  739 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  740 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  741 sn That is, some fellow Christians.

[28:14]  742 map For location see JP4 A1.

[28:15]  743 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  744 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  745 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  746 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:16]  747 tn Or “to stay.”

[28:17]  748 tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  749 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  750 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  751 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  752 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  753 tn Or “forefathers”; Grk “fathers.”

[28:17]  754 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  755 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  756 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  757 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  758 sn They wanted to release me. See Acts 25:23-27.

[28:18]  759 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  760 tn That is, objected to my release.

[28:19]  761 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  762 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  763 tn Or “my own nation.”

[28:20]  764 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[28:21]  765 tn Grk “they said to him.”

[28:21]  766 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[28:22]  767 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  768 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  769 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:23]  770 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  771 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  772 tn Or “came to him in his rented quarters.”

[28:23]  773 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  774 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  775 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  776 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…Gods kingdom 28:23.”

[28:23]  777 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  778 tn Or “persuade.”

[28:24]  779 tn Or “persuaded.”

[28:24]  780 tn Grk “by the things spoken.”

[28:24]  781 sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[28:25]  782 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  783 tn Or “forefathers”; Grk “fathers.”

[28:26]  784 tn Grk “you will hear with hearing” (an idiom).

[28:26]  785 tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  786 tn Or “insensitive.”

[28:27]  787 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  788 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  789 sn A quotation from Isa 6:9-10.

[28:28]  790 tn Grk “Therefore let it be known to you.”

[28:28]  791 tn Or “of God.”

[28:28]  792 sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  793 tn Grk “they also.”

[28:29]  794 tc Some later mss include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in Ì74vid א A B E Ψ 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in Ï it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.

[28:30]  795 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  796 tn Or “stayed.”

[28:30]  797 tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  798 tn Or “and received.”

[28:31]  799 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  800 tn Or “openness.”

[28:31]  801 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.



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