Discovery BoxActs 23:31--26:32
Context23:31 So the soldiers, in accordance with their orders, 1 took 2 Paul and brought him to Antipatris 3 during the night. 23:32 The next day they let 4 the horsemen 5 go on with him, and they returned to the barracks. 6 23:33 When the horsemen 7 came to Caesarea 8 and delivered the letter to the governor, they also presented 9 Paul to him. 23:34 When the governor 10 had read 11 the letter, 12 he asked 13 what province he was from. 14 When he learned 15 that he was from Cilicia, 16 23:35 he said, “I will give you a hearing 17 when your accusers arrive too.” Then 18 he ordered that Paul 19 be kept under guard in Herod’s palace. 20
24:1 After five days the high priest Ananias 21 came down with some elders and an attorney 22 named 23 Tertullus, and they 24 brought formal charges 25 against Paul to the governor. 24:2 When Paul 26 had been summoned, Tertullus began to accuse him, 27 saying, “We have experienced a lengthy time 28 of peace through your rule, 29 and reforms 30 are being made in this nation 31 through your foresight. 32 24:3 Most excellent Felix, 33 we acknowledge this everywhere and in every way 34 with all gratitude. 35 24:4 But so that I may not delay 36 you any further, I beg 37 you to hear us briefly 38 with your customary graciousness. 39 24:5 For we have found 40 this man to be a troublemaker, 41 one who stirs up riots 42 among all the Jews throughout the world, and a ringleader 43 of the sect of the Nazarenes. 44 24:6 He 45 even tried to desecrate 46 the temple, so we arrested 47 him. 24:7 [[EMPTY]] 48 24:8 When you examine 49 him yourself, you will be able to learn from him 50 about all these things we are accusing him of doing.” 51 24:9 The Jews also joined in the verbal attack, 52 claiming 53 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 54 that you have been a judge over this nation for many years, I confidently make my defense. 55 24:11 As you can verify 56 for yourself, not more than twelve days ago 57 I went up to Jerusalem 58 to worship. 24:12 They did not find me arguing 59 with anyone or stirring up a crowd 60 in the temple courts 61 or in the synagogues 62 or throughout the city, 63 24:13 nor can they prove 64 to you the things 65 they are accusing me of doing. 66 24:14 But I confess this to you, that I worship 67 the God of our ancestors 68 according to the Way (which they call a sect), believing everything that is according to the law 69 and that is written in the prophets. 24:15 I have 70 a hope in God (a hope 71 that 72 these men 73 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 74 24:16 This is the reason 75 I do my best to always 76 have a clear 77 conscience toward God and toward people. 78 24:17 After several years 79 I came to bring to my people gifts for the poor 80 and to present offerings, 81 24:18 which I was doing when they found me in the temple, ritually purified, 82 without a crowd or a disturbance. 83 24:19 But there are some Jews from the province of Asia 84 who should be here before you and bring charges, 85 if they have anything against me. 24:20 Or these men here 86 should tell what crime 87 they found me guilty of 88 when I stood before the council, 89 24:21 other than 90 this one thing 91 I shouted out while I stood before 92 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 93
24:22 Then Felix, 94 who understood the facts 95 concerning the Way 96 more accurately, 97 adjourned their hearing, 98 saying, “When Lysias the commanding officer comes down, I will decide your case.” 99 24:23 He ordered the centurion 100 to guard Paul, 101 but to let him have some freedom, 102 and not to prevent any of his friends 103 from meeting his needs. 104
24:24 Some days later, when Felix 105 arrived with his wife Drusilla, 106 who was Jewish, he sent for Paul and heard him speak 107 about faith in Christ Jesus. 108 24:25 While Paul 109 was discussing 110 righteousness, self-control, 111 and the coming judgment, Felix 112 became 113 frightened and said, “Go away for now, and when I have an opportunity, 114 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 115 and for this reason he sent for Paul 116 as often as possible 117 and talked 118 with him. 24:27 After two years 119 had passed, Porcius Festus 120 succeeded Felix, 121 and because he wanted to do the Jews a favor, Felix left Paul in prison. 122
25:1 Now 123 three days after Festus 124 arrived in the province, he went up to Jerusalem 125 from Caesarea. 126 25:2 So the chief priests and the most prominent men 127 of the Jews brought formal charges 128 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 129 they urged Festus 130 to summon him to Jerusalem, planning an ambush 131 to kill him along the way. 25:4 Then Festus 132 replied that Paul was being kept at Caesarea, 133 and he himself intended to go there 134 shortly. 25:5 “So,” he said, “let your leaders 135 go down there 136 with me, and if this man has done anything wrong, 137 they may bring charges 138 against him.”
25:6 After Festus 139 had stayed 140 not more than eight or ten days among them, he went down to Caesarea, 141 and the next day he sat 142 on the judgment seat 143 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 144 bringing many serious 145 charges that they were not able to prove. 146 25:8 Paul said in his defense, 147 “I have committed no offense 148 against the Jewish law 149 or against the temple or against Caesar.” 150 25:9 But Festus, 151 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 152 before me there on these charges?” 153 25:10 Paul replied, 154 “I am standing before Caesar’s 155 judgment seat, 156 where I should be tried. 157 I have done nothing wrong 158 to the Jews, as you also know very well. 159 25:11 If then I am in the wrong 160 and have done anything that deserves death, I am not trying to escape dying, 161 but if not one of their charges against me is true, 162 no one can hand me over to them. 163 I appeal to Caesar!” 164 25:12 Then, after conferring with his council, 165 Festus 166 replied, “You have appealed to Caesar; 167 to Caesar 168 you will go!” 169
25:13 After several days had passed, King Agrippa 170 and Bernice arrived at Caesarea 171 to pay their respects 172 to Festus. 173 25:14 While 174 they were staying there many days, Festus 175 explained Paul’s case to the king to get his opinion, 176 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 177 the chief priests and the elders of the Jews informed 178 me about him, 179 asking for a sentence of condemnation 180 against him. 25:16 I answered them 181 that it was not the custom of the Romans to hand over anyone 182 before the accused had met his accusers face to face 183 and had been given 184 an opportunity to make a defense against the accusation. 185 25:17 So after they came back here with me, 186 I did not postpone the case, 187 but the next day I sat 188 on the judgment seat 189 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 190 him with any of the evil deeds I had suspected. 191 25:19 Rather they had several points of disagreement 192 with him about their own religion 193 and about a man named Jesus 194 who was dead, whom Paul claimed 195 to be alive. 25:20 Because I was at a loss 196 how I could investigate these matters, 197 I asked if he were willing to go to Jerusalem and be tried 198 there on these charges. 199 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 200 I ordered him to be kept under guard until I could send him to Caesar.” 201 25:22 Agrippa 202 said to Festus, 203 “I would also like to hear the man myself.” “Tomorrow,” he replied, 204 “you will hear him.”
25:23 So the next day Agrippa 205 and Bernice came with great pomp 206 and entered the audience hall, 207 along with the senior military officers 208 and the prominent men of the city. When Festus 209 gave the order, 210 Paul was brought in. 25:24 Then Festus 211 said, “King Agrippa, 212 and all you who are present here with us, you see this man about whom the entire Jewish populace 213 petitioned 214 me both in Jerusalem 215 and here, 216 shouting loudly 217 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 218 and when he appealed 219 to His Majesty the Emperor, 220 I decided to send him. 221 25:26 But I have nothing definite 222 to write to my lord 223 about him. 224 Therefore I have brought him before you all, and especially before you, King Agrippa, 225 so that after this preliminary hearing 226 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 227 the charges against him.”
26:1 So Agrippa 228 said to Paul, “You have permission 229 to speak for yourself.” Then Paul held out his hand 230 and began his defense: 231
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 232 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 233 familiar with all the customs and controversial issues 234 of the Jews. Therefore I ask 235 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 236 from my youth, spending my life from the beginning among my own people 237 and in Jerusalem. 238 26:5 They know, 239 because they have known 240 me from time past, 241 if they are willing to testify, that according to the strictest party 242 of our religion, I lived as a Pharisee. 243 26:6 And now I stand here on trial 244 because of my hope in the promise made by God to our ancestors, 245 26:7 a promise 246 that our twelve tribes hope to attain as they earnestly serve God 247 night and day. Concerning this hope the Jews are accusing me, 248 Your Majesty! 249 26:8 Why do you people 250 think 251 it is unbelievable 252 that 253 God raises the dead? 26:9 Of course, 254 I myself was convinced 255 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 256 from the chief priests, but I also cast my vote 257 against them when they were sentenced to death. 258 26:11 I punished 259 them often in all the synagogues 260 and tried to force 261 them to blaspheme. Because I was so furiously enraged 262 at them, I went to persecute 263 them even in foreign cities.
26:12 “While doing this very thing, 264 as I was going 265 to Damascus with authority and complete power 266 from the chief priests, 26:13 about noon along the road, Your Majesty, 267 I saw a light from heaven, 268 brighter than the sun, shining everywhere around 269 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, 270 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 271 by kicking against the goads.’ 272 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 273 ‘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 274 as a servant and witness 275 to the things 276 you have seen 277 and to the things in which I will appear to you. 26:17 I will rescue 278 you from your own people 279 and from the Gentiles, to whom 280 I am sending you 26:18 to open their eyes so that they turn 281 from darkness to light and from the power 282 of Satan to God, so that they may receive forgiveness of sins and a share 283 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 284 I was not disobedient 285 to the heavenly 286 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 287 and to the Gentiles, that they should repent and turn to God, 288 performing deeds consistent with 289 repentance. 26:21 For this reason the Jews seized me in the temple courts 290 and were trying to kill me. 26:22 I have experienced 291 help from God to this day, and so I stand testifying to both small and great, saying nothing except 292 what the prophets and Moses said 293 was going to happen: 26:23 that 294 the Christ 295 was to suffer and be the first to rise from the dead, to proclaim light both to our people 296 and to the Gentiles.” 297
26:24 As Paul 298 was saying these things in his defense, Festus 299 exclaimed loudly, “You have lost your mind, 300 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 301 “I have not lost my mind, most excellent Festus, 302 but am speaking 303 true and rational 304 words. 26:26 For the king knows about these things, and I am speaking freely 305 to him, 306 because I cannot believe 307 that any of these things has escaped his notice, 308 for this was not done in a corner. 309 26:27 Do you believe the prophets, 310 King Agrippa? 311 I know that you believe.” 26:28 Agrippa 312 said to Paul, “In such a short time are you persuading me to become a Christian?” 313 26:29 Paul replied, “I pray to God that whether in a short or a long time 314 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 315
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, 316 “This man is not doing anything deserving 317 death or imprisonment.” 26:32 Agrippa 318 said to Festus, 319 “This man could have been released 320 if he had not appealed to Caesar.” 321
[23:31] 1 tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”
[23:31] 2 tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:31] 3 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] 4 tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.
[23:32] 6 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] 7 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] 8 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] 9 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”
[23:34] 10 tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.
[23:34] 11 tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 12 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] 13 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] 14 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] 15 tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
[23:34] 16 sn Cilicia was a province in northeastern Asia Minor.
[23:35] 13 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] 14 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] 15 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:35] 16 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
[24:1] 16 sn Ananias was in office from
[24:1] 17 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
[24:1] 18 tn Grk “an attorney, a certain Tertullus.”
[24:1] 19 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] 20 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[24:2] 19 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 20 tn Or “began to bring charges, saying.”
[24:2] 21 tn Grk “experienced much peace.”
[24:2] 22 tn Grk “through you” (“rule” is implied).
[24:2] 23 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] 24 tn Or “being made for this people.”
[24:2] 25 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] 22 sn Most excellent Felix. See the note on Felix in 23:24.
[24:3] 23 tn Grk “in every way and everywhere.”
[24:3] 24 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] 25 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] 27 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] 28 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
[24:5] 28 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] 29 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] 30 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] 31 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
[24:5] 32 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
[24:6] 31 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] 32 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 33 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] 34 tc Some later
[24:8] 38 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] 39 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] 40 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] 41 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
[24:10] 43 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
[24:10] 44 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
[24:11] 46 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] 47 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
[24:11] 48 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:12] 49 tn Or “disputing,” “conducting a heated discussion.”
[24:12] 50 tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. 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] 51 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[24:12] 52 sn See the note on synagogue in 6:9.
[24:12] 53 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] 52 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] 53 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] 54 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] 56 tn Or “forefathers”; Grk “fathers.”
[24:14] 57 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] 58 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] 59 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] 60 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] 61 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
[24:15] 62 tn Or “the unjust.”
[24:16] 61 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] 62 tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 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] 63 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
[24:16] 64 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
[24:17] 64 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
[24:17] 65 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] 66 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] 67 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] 68 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
[24:19] 70 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] 71 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] 73 tn Grk “these [men] themselves.”
[24:20] 74 tn Or “unrighteous act.”
[24:20] 75 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] 76 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[24:21] 76 tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”
[24:21] 77 tn Grk “one utterance.”
[24:21] 78 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
[24:21] 79 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
[24:22] 79 sn See the note on Antonius Felix in 23:24.
[24:22] 80 tn Grk “the things.”
[24:22] 81 tn That is, concerning Christianity.
[24:22] 82 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.
[24:22] 83 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] 84 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] 82 sn See the note on the word centurion in 10:1.
[24:23] 83 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] 84 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
[24:23] 85 tn Grk “any of his own” (this could also refer to relatives).
[24:23] 86 tn Grk “from serving him.”
[24:24] 85 sn See the note on Antonius Felix in 23:24.
[24:24] 86 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] 87 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”
[24:24] 88 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 88 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[24:25] 89 tn Or “speaking about.”
[24:25] 90 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] 91 sn See the note on Felix in 23:26.
[24:25] 92 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
[24:25] 93 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
[24:26] 91 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] 92 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[24:26] 93 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 possible…Ac 24:26.”
[24:26] 94 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
[24:27] 94 tn Grk “After a two-year period.”
[24:27] 95 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
[24:27] 96 tn Grk “Felix received as successor Porcius Festus.”
[24:27] 97 tn Grk “left Paul imprisoned.”
[25:1] 97 tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”
[25:1] 98 sn See the note on Porcius Festus in 24:27.
[25:1] 99 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:1] 100 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] 100 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 λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”
[25:2] 101 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[25:3] 103 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] 104 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] 105 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] 106 sn See the note on Porcius Festus in 24:27.
[25:4] 107 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] 108 tn The word “there” is not in the Greek text but is implied.
[25:5] 109 tn Grk “let those who are influential among you” (i.e., the powerful).
[25:5] 110 tn The word “there” is not in the Greek text, but is implied.
[25:5] 111 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] 112 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] 112 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
[25:6] 113 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
[25:6] 114 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] 115 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] 116 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] 115 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
[25:7] 116 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
[25:7] 117 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
[25:8] 118 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] 119 tn Grk “I have sinned…in nothing.”
[25:8] 120 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
[25:8] 121 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
[25:9] 121 sn See the note on Porcius Festus in 24:27.
[25:9] 122 tn Or “stand trial.”
[25:9] 123 tn Grk “concerning these things.”
[25:10] 125 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
[25:10] 126 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] 127 tn That is, tried by an imperial representative and subject to Roman law.
[25:10] 128 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
[25:10] 129 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] 127 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
[25:11] 128 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] 129 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] 130 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] 131 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:12] 130 tn That is, with his advisers.
[25:12] 131 sn See the note on Porcius Festus in 24:27.
[25:12] 132 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:12] 133 tn Or “to the emperor.”
[25:12] 134 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] 133 sn King Agrippa was Herod Agrippa II (
[25:13] 134 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] 135 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
[25:13] 136 sn See the note on Porcius Festus in 24:27.
[25:14] 136 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”
[25:14] 137 sn See the note on Porcius Festus in 24:27.
[25:14] 138 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 consideration…Ac 25:14.”
[25:15] 139 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:15] 140 tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”
[25:15] 141 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] 142 tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”
[25:16] 142 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] 143 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
[25:16] 144 tn Or “has met his accusers in person.”
[25:16] 145 tn Grk “and receives.”
[25:16] 146 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] 145 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] 146 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. 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] 147 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] 148 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] 148 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.
[25:18] 149 tn Or “I was expecting.”
[25:19] 151 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, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
[25:19] 152 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
[25:19] 153 tn Grk “a certain Jesus.”
[25:20] 154 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] 155 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] 156 tn Or “stand trial.”
[25:20] 157 tn Grk “on these things.”
[25:21] 157 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] 158 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:22] 160 sn See the note on King Agrippa in 25:13.
[25:22] 161 sn See the note on Porcius Festus in 24:27.
[25:23] 163 sn See the note on King Agrippa in 25:13.
[25:23] 164 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
[25:23] 165 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] 166 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] 167 sn See the note on Porcius Festus in 24:27.
[25:23] 168 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] 166 sn See the note on Porcius Festus in 24:27.
[25:24] 167 sn See the note on King Agrippa in 25:13.
[25:24] 168 tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν 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] 169 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
[25:24] 170 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:24] 171 sn Here means “here in Caesarea.”
[25:24] 172 tn Or “screaming.”
[25:25] 169 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] 170 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
[25:25] 171 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] 172 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] 172 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
[25:26] 173 sn To my lord means “to His Majesty the Emperor.”
[25:26] 174 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] 175 sn See the note on King Agrippa in 25:13.
[25:26] 176 tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.
[25:27] 175 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] 178 sn See the note on King Agrippa in 25:13.
[26:1] 179 tn Grk “It is permitted for you.”
[26:1] 180 tn Or “extended his hand” (a speaker’s gesture).
[26:1] 181 tn Or “and began to speak in his own defense.”
[26:2] 181 sn See the note on King Agrippa in 25:13.
[26:3] 184 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
[26:3] 185 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, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
[26:3] 186 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] 187 tn Grk “my manner of life.”
[26:4] 189 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:5] 190 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] 191 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
[26:5] 192 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές 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] 193 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] 194 sn See the note on Pharisee in 5:34.
[26:6] 193 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] 194 tn Or “forefathers”; Grk “fathers.”
[26:7] 196 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] 197 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] 198 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
[26:8] 199 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] 200 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] 201 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”
[26:8] 202 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
[26:9] 202 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] 203 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] 205 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
[26:10] 206 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] 207 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] 208 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] 209 sn See the note on synagogue in 6:9.
[26:11] 210 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] 211 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 enraged…περισσῶς 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] 212 tn Or “I pursued them even as far as foreign cities.”
[26:12] 211 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] 212 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
[26:12] 213 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] 215 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[26:13] 216 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] 217 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
[26:14] 218 tn Grk “It is hard for you.”
[26:14] 219 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
[26:16] 223 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
[26:16] 224 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] 225 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] 226 tc ‡ Some
[26:17] 226 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] 227 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
[26:17] 228 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] 229 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] 230 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] 231 tn Or “and an inheritance.”
[26:19] 232 sn See the note on King Agrippa in 25:13.
[26:19] 233 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] 234 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] 235 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] 236 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
[26:20] 237 tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
[26:21] 238 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[26:22] 241 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] 242 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] 243 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
[26:23] 244 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) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”
[26:23] 245 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:23] 246 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
[26:23] 247 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] 247 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[26:24] 248 sn See the note on Porcius Festus in 24:27.
[26:24] 249 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] 251 sn See the note on Porcius Festus in 24:27.
[26:25] 252 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
[26:25] 253 tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”
[26:26] 253 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] 254 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] 255 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] 256 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] 257 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] 256 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] 257 sn See the note on King Agrippa in 25:13.
[26:28] 259 sn See the note on King Agrippa in 25:13.
[26:28] 260 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] 262 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] 263 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] 265 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[26:31] 266 tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”
[26:32] 268 sn See the note on King Agrippa in 25:13.
[26:32] 269 sn See the note on Porcius Festus in 24:27.
[26:32] 271 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
