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Acts 25:1--26:32

Context

Paul Appeals to Caesar

25:1 Now¹ three days after Festus² arrived in the province, he went up to Jerusalem³ from Caesarea.⁴ 25:2 So the chief priests and the most prominent men⁵ of the Jews brought formal charges⁶ against Paul to him. 25:3 Requesting him to do them a favor against Paul,⁷ they urged Festus⁸ to summon him to Jerusalem, planning an ambush⁹ to kill him along the way. 25:4 Then Festus¹⁰ replied that Paul was being kept at Caesarea,¹¹ and he himself intended to go there¹² shortly. 25:5 “So,” he said, “let your leaders¹³ go down there¹⁴ with me, and if this man has done anything wrong,¹⁵ they may bring charges¹⁶ against him.”

25:6 After Festus¹⁷ had stayed¹⁸ not more than eight or ten days among them, he went down to Caesarea,¹⁹ and the next day he sat²⁰ on the judgment seat²¹ and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him,²² bringing many serious²³ charges that they were not able to prove.²⁴ 25:8 Paul said in his defense,²⁵ “I have committed no offense²⁶ against the Jewish law²⁷ or against the temple or against Caesar.”²⁸ 25:9 But Festus,²⁹ wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried³⁰ before me there on these charges?”³¹ 25:10 Paul replied,³² “I am standing before Caesar’s³³ judgment seat,³⁴ where I should be tried.³⁵ I have done nothing wrong³⁶ to the Jews, as you also know very well.³⁷ 25:11 If then I am in the wrong³⁸ and have done anything that deserves death, I am not trying to escape dying,³⁹ but if not one of their charges against me is true,⁴⁰ no one can hand me over to them.⁴¹ I appeal to Caesar!”⁴² 25:12 Then, after conferring with his council,⁴³ Festus⁴⁴ replied, “You have appealed to Caesar;⁴⁵ to Caesar⁴⁶ you will go!”⁴⁷

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa⁴⁸ and Bernice arrived at Caesarea⁴⁹ to pay their respects⁵⁰ to Festus.⁵¹ 25:14 While⁵² they were staying there many days, Festus⁵³ explained Paul’s case to the king to get his opinion,⁵⁴ saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem,⁵⁵ the chief priests and the elders of the Jews informed⁵⁶ me about him,⁵⁷ asking for a sentence of condemnation⁵⁸ against him. 25:16 I answered them⁵⁹ that it was not the custom of the Romans to hand over anyone⁶⁰ before the accused had met his accusers face to face⁶¹ and had been given⁶² an opportunity to make a defense against the accusation.⁶³ 25:17 So after they came back here with me,⁶⁴ I did not postpone the case,⁶⁵ but the next day I sat⁶⁶ on the judgment seat⁶⁷ and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge⁶⁸ him with any of the evil deeds I had suspected.⁶⁹ 25:19 Rather they had several points of disagreement⁷⁰ with him about their own religion⁷¹ and about a man named Jesus⁷² who was dead, whom Paul claimed⁷³ to be alive. 25:20 Because I was at a loss⁷⁴ how I could investigate these matters,⁷⁵ I asked if he were willing to go to Jerusalem and be tried⁷⁶ there on these charges.⁷⁷ 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor,⁷⁸ I ordered him to be kept under guard until I could send him to Caesar.”⁷⁹ 25:22 Agrippa⁸⁰ said to Festus,⁸¹ “I would also like to hear the man myself.” “Tomorrow,” he replied,⁸² “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa⁸³ and Bernice came with great pomp⁸⁴ and entered the audience hall,⁸⁵ along with the senior military officers⁸⁶ and the prominent men of the city. When Festus⁸⁷ gave the order,⁸⁸ Paul was brought in. 25:24 Then Festus⁸⁹ said, “King Agrippa,⁹⁰ and all you who are present here with us, you see this man about whom the entire Jewish populace⁹¹ petitioned⁹² me both in Jerusalem⁹³ and here,⁹⁴ shouting loudly⁹⁵ that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death,⁹⁶ and when he appealed⁹⁷ to His Majesty the Emperor,⁹⁸ I decided to send him.⁹⁹ 25:26 But I have nothing definite¹⁰⁰ to write to my lord¹⁰¹ about him.¹⁰² Therefore I have brought him before you all, and especially before you, King Agrippa,¹⁰³ so that after this preliminary hearing¹⁰⁴ I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating¹⁰⁵ the charges against him.”

Paul Offers His Defense

26:1 So Agrippa¹⁰⁶ said to Paul, “You have permission¹⁰⁷ to speak for yourself.” Then Paul held out his hand¹⁰⁸ and began his defense:¹⁰⁹

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa,¹¹⁰ I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially¹¹¹ familiar with all the customs and controversial issues¹¹² of the Jews. Therefore I ask¹¹³ you to listen to me patiently. 26:4 Now all the Jews know the way I lived¹¹⁴ from my youth, spending my life from the beginning among my own people¹¹⁵ and in Jerusalem.¹¹⁶ 26:5 They know,¹¹⁷ because they have known¹¹⁸ me from time past,¹¹⁹ if they are willing to testify, that according to the strictest party¹²⁰ of our religion, I lived as a Pharisee.¹²¹ 26:6 And now I stand here on trial¹²² because of my hope in the promise made by God to our ancestors,¹²³ 26:7 a promise¹²⁴ that our twelve tribes hope to attain as they earnestly serve God¹²⁵ night and day. Concerning this hope the Jews are accusing me,¹²⁶ Your Majesty!¹²⁷ 26:8 Why do you people¹²⁸ think¹²⁹ it is unbelievable¹³⁰ that¹³¹ God raises the dead? 26:9 Of course,¹³² I myself was convinced¹³³ 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 received¹³⁴ from the chief priests, but I also cast my vote¹³⁵ against them when they were sentenced to death.¹³⁶ 26:11 I punished¹³⁷ them often in all the synagogues¹³⁸ and tried to force¹³⁹ them to blaspheme. Because I was so furiously enraged¹⁴⁰ at them, I went to persecute¹⁴¹ them even in foreign cities.

26:12 “While doing this very thing,¹⁴² as I was going¹⁴³ to Damascus with authority and complete power¹⁴⁴ from the chief priests, 26:13 about noon along the road, Your Majesty,¹⁴⁵ I saw a light from heaven,¹⁴⁶ brighter than the sun, shining everywhere around¹⁴⁷ 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,¹⁴⁸ ‘Saul, Saul, why are you persecuting me? You are hurting yourself¹⁴⁹ by kicking against the goads.’¹⁵⁰ 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied,¹⁵¹ ‘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 advance¹⁵² as a servant and witness¹⁵³ to the things¹⁵⁴ you have seen¹⁵⁵ and to the things in which I will appear to you. 26:17 I will rescue¹⁵⁶ you from your own people¹⁵⁷ and from the Gentiles, to whom¹⁵⁸ I am sending you 26:18 to open their eyes so that they turn¹⁵⁹ from darkness to light and from the power¹⁶⁰ of Satan to God, so that they may receive forgiveness of sins and a share¹⁶¹ among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa,¹⁶² I was not disobedient¹⁶³ to the heavenly¹⁶⁴ vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,¹⁶⁵ and to the Gentiles, that they should repent and turn to God,¹⁶⁶ performing deeds consistent with¹⁶⁷ repentance. 26:21 For this reason the Jews seized me in the temple courts¹⁶⁸ and were trying to kill me. 26:22 I have experienced¹⁶⁹ help from God to this day, and so I stand testifying to both small and great, saying nothing except¹⁷⁰ what the prophets and Moses said¹⁷¹ was going to happen: 26:23 that¹⁷² the Christ¹⁷³ was to suffer and be the first to rise from the dead, to proclaim light both to our people¹⁷⁴ and to the Gentiles.”¹⁷⁵

26:24 As Paul¹⁷⁶ was saying these things in his defense, Festus¹⁷⁷ exclaimed loudly, “You have lost your mind,¹⁷⁸ Paul! Your great learning is driving you insane!” 26:25 But Paul replied,¹⁷⁹ “I have not lost my mind, most excellent Festus,¹⁸⁰ but am speaking¹⁸¹ true and rational¹⁸² words. 26:26 For the king knows about these things, and I am speaking freely¹⁸³ to him,¹⁸⁴ because I cannot believe¹⁸⁵ that any of these things has escaped his notice,¹⁸⁶ for this was not done in a corner.¹⁸⁷ 26:27 Do you believe the prophets,¹⁸⁸ King Agrippa?¹⁸⁹ I know that you believe.” 26:28 Agrippa¹⁹⁰ said to Paul, “In such a short time are you persuading me to become a Christian?”¹⁹¹ 26:29 Paul replied, “I pray to God that whether in a short or a long time¹⁹² not only you but also all those who are listening to me today could become such as I am, except for these chains.”¹⁹³

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,¹⁹⁴ “This man is not doing anything deserving¹⁹⁵ death or imprisonment.” 26:32 Agrippa¹⁹⁶ said to Festus,¹⁹⁷ “This man could have been released¹⁹⁸ if he had not appealed to Caesar.”¹⁹⁹

[25:1] ¹tn 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] ²sn See the note on Porcius Festus in 24:27.

[25:1] ³map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1] ⁴sn 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] ⁵tn 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] ⁶tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:3] ⁷tn 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] ⁸tn 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] ⁹sn 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] ¹⁰sn See the note on Porcius Festus in 24:27.

[25:4] ¹¹sn 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] ¹²tn The word “there” is not in the Greek text but is implied.

[25:5] ¹³tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5] ¹⁴tn The word “there” is not in the Greek text, but is implied.

[25:5] ¹⁵tn 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] ¹⁶tn 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] ¹⁷tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6] ¹⁸tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6] ¹⁹sn 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] ²⁰tn 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] ²¹tn 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] ²²tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7] ²³tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7] ²⁴tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8] ²⁵tn 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] ²⁶tn Grk “I have sinned…in nothing.”

[25:8] ²⁷tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8] ²⁸tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:9] ²⁹sn See the note on Porcius Festus in 24:27.

[25:9] ³⁰tn Or “stand trial.”

[25:9] ³¹tn Grk “concerning these things.”

[25:10] ³²tn Grk “said.”

[25:10] ³³tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10] ³⁴tn 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] ³⁵tn That is, tried by an imperial representative and subject to Roman law.

[25:10] ³⁶sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10] ³⁷tn 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] ³⁸tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11] ³⁹tn 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] ⁴⁰tn 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] ⁴¹sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11] ⁴²tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12] ⁴³tn That is, with his advisers.

[25:12] ⁴⁴sn See the note on Porcius Festus in 24:27.

[25:12] ⁴⁵tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12] ⁴⁶tn Or “to the emperor.”

[25:12] ⁴⁷sn “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] ⁴⁸sn 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] ⁴⁹sn 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] ⁵⁰tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13] ⁵¹sn See the note on Porcius Festus in 24:27.

[25:14] ⁵²tn 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] ⁵³sn See the note on Porcius Festus in 24:27.

[25:14] ⁵⁴tn 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] ⁵⁵map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15] ⁵⁶tn 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] ⁵⁷tn 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] ⁵⁸tn 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] ⁵⁹tn 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] ⁶⁰tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16] ⁶¹tn Or “has met his accusers in person.”

[25:16] ⁶²tn Grk “and receives.”

[25:16] ⁶³tn 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] ⁶⁴tn 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] ⁶⁵tn 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] ⁶⁶tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17] ⁶⁷tn 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] ⁶⁸tn 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] ⁶⁹tn Or “I was expecting.”

[25:19] ⁷⁰tn 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] ⁷¹tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19] ⁷²tn Grk “a certain Jesus.”

[25:19] ⁷³tn Or “asserted.”

[25:20] ⁷⁴tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20] ⁷⁵tn 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] ⁷⁶tn Or “stand trial.”

[25:20] ⁷⁷tn Grk “on these things.”

[25:21] ⁷⁸tn 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] ⁷⁹tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22] ⁸⁰sn See the note on King Agrippa in 25:13.

[25:22] ⁸¹sn See the note on Porcius Festus in 24:27.

[25:22] ⁸²tn Grk “said.”

[25:23] ⁸³sn See the note on King Agrippa in 25:13.

[25:23] ⁸⁴tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23] ⁸⁵tn 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] ⁸⁶tn 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] ⁸⁷sn See the note on Porcius Festus in 24:27.

[25:23] ⁸⁸tn 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] ⁸⁹sn See the note on Porcius Festus in 24:27.

[25:24] ⁹⁰sn See the note on King Agrippa in 25:13.

[25:24] ⁹¹tn 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] ⁹²tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24] ⁹³map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24] ⁹⁴sn Here means “here in Caesarea.”

[25:24] ⁹⁵tn Or “screaming.”

[25:25] ⁹⁶sn 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] ⁹⁷tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25] ⁹⁸tn 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] ⁹⁹tn 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] ¹⁰⁰sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26] ¹⁰¹sn To my lord means “to His Majesty the Emperor.”

[25:26] ¹⁰²tn 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] ¹⁰³sn See the note on King Agrippa in 25:13.

[25:26] ¹⁰⁴tn 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] ¹⁰⁵tn 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] ¹⁰⁶sn See the note on King Agrippa in 25:13.

[26:1] ¹⁰⁷tn Grk “It is permitted for you.”

[26:1] ¹⁰⁸tn Or “extended his hand” (a speaker’s gesture).

[26:1] ¹⁰⁹tn Or “and began to speak in his own defense.”

[26:2] ¹¹⁰sn See the note on King Agrippa in 25:13.

[26:3] ¹¹¹tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3] ¹¹²tn 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] ¹¹³tn 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] ¹¹⁴tn Grk “my manner of life.”

[26:4] ¹¹⁵tn Or “nation.”

[26:4] ¹¹⁶map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5] ¹¹⁷tn 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] ¹¹⁸tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5] ¹¹⁹tn 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] ¹²⁰tn 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] ¹²¹sn See the note on Pharisee in 5:34.

[26:6] ¹²²tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6] ¹²³tn Or “forefathers”; Grk “fathers.”

[26:7] ¹²⁴tn 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] ¹²⁵tn 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] ¹²⁶tn 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] ¹²⁷tn Grk “O King!”

[26:8] ¹²⁸tn 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] ¹²⁹tn 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] ¹³⁰tn 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] ¹³¹tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9] ¹³²tn 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] ¹³³tn 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] ¹³⁴tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10] ¹³⁵tn 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] ¹³⁶tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11] ¹³⁷tn 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] ¹³⁸sn See the note on synagogue in 6:9.

[26:11] ¹³⁹tn 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] ¹⁴⁰tn 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] ¹⁴¹tn Or “I pursued them even as far as foreign cities.”

[26:12] ¹⁴²tn 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] ¹⁴³tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12] ¹⁴⁴tn 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] ¹⁴⁵tn Grk “O King.”

[26:13] ¹⁴⁶tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13] ¹⁴⁷tn 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] ¹⁴⁸tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14] ¹⁴⁹tn Grk “It is hard for you.”

[26:14] ¹⁵⁰tn “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] ¹⁵¹tn Grk “said.”

[26:16] ¹⁵²tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16] ¹⁵³sn 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] ¹⁵⁴tn 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] ¹⁵⁵tc ‡ 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] ¹⁵⁶tn 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] ¹⁵⁷tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17] ¹⁵⁸tn 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] ¹⁵⁹sn 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] ¹⁶⁰tn 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] ¹⁶¹tn Or “and an inheritance.”

[26:19] ¹⁶²sn See the note on King Agrippa in 25:13.

[26:19] ¹⁶³sn 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] ¹⁶⁴tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20] ¹⁶⁵tn 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] ¹⁶⁶sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20] ¹⁶⁷tn 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] ¹⁶⁸tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22] ¹⁶⁹tn 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] ¹⁷⁰tn 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] ¹⁷¹sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23] ¹⁷²tn 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] ¹⁷³tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23] ¹⁷⁴tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23] ¹⁷⁵sn 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] ¹⁷⁶tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24] ¹⁷⁷sn See the note on Porcius Festus in 24:27.

[26:24] ¹⁷⁸tn 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] ¹⁷⁹tn Grk “said.”

[26:25] ¹⁸⁰sn See the note on Porcius Festus in 24:27.

[26:25] ¹⁸¹tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25] ¹⁸²tn 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] ¹⁸³tn 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] ¹⁸⁴tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26] ¹⁸⁵tn 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] ¹⁸⁶tn 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] ¹⁸⁷tn 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] ¹⁸⁸sn “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] ¹⁸⁹sn See the note on King Agrippa in 25:13.

[26:28] ¹⁹⁰sn See the note on King Agrippa in 25:13.

[26:28] ¹⁹¹tn 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] ¹⁹²tn 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] ¹⁹³sn 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] ¹⁹⁴tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31] ¹⁹⁵tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32] ¹⁹⁶sn See the note on King Agrippa in 25:13.

[26:32] ¹⁹⁷sn See the note on Porcius Festus in 24:27.

[26:32] ¹⁹⁸tn Or “set free.”

[26:32] ¹⁹⁹tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).