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Acts 25:13--26:32

Context

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa¹ and Bernice arrived at Caesarea² to pay their respects³ to Festus.⁴ 25:14 While⁵ they were staying there many days, Festus⁶ explained Paul’s case to the king to get his opinion,⁷ saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem,⁸ the chief priests and the elders of the Jews informed⁹ me about him,¹⁰ asking for a sentence of condemnation¹¹ against him. 25:16 I answered them¹² that it was not the custom of the Romans to hand over anyone¹³ before the accused had met his accusers face to face¹⁴ and had been given¹⁵ an opportunity to make a defense against the accusation.¹⁶ 25:17 So after they came back here with me,¹⁷ I did not postpone the case,¹⁸ but the next day I sat¹⁹ on the judgment seat²⁰ and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge²¹ him with any of the evil deeds I had suspected.²² 25:19 Rather they had several points of disagreement²³ with him about their own religion²⁴ and about a man named Jesus²⁵ who was dead, whom Paul claimed²⁶ to be alive. 25:20 Because I was at a loss²⁷ how I could investigate these matters,²⁸ I asked if he were willing to go to Jerusalem and be tried²⁹ there on these charges.³⁰ 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor,³¹ I ordered him to be kept under guard until I could send him to Caesar.”³² 25:22 Agrippa³³ said to Festus,³⁴ “I would also like to hear the man myself.” “Tomorrow,” he replied,³⁵ “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa³⁶ and Bernice came with great pomp³⁷ and entered the audience hall,³⁸ along with the senior military officers³⁹ and the prominent men of the city. When Festus⁴⁰ gave the order,⁴¹ Paul was brought in. 25:24 Then Festus⁴² said, “King Agrippa,⁴³ and all you who are present here with us, you see this man about whom the entire Jewish populace⁴⁴ petitioned⁴⁵ me both in Jerusalem⁴⁶ and here,⁴⁷ shouting loudly⁴⁸ that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death,⁴⁹ and when he appealed⁵⁰ to His Majesty the Emperor,⁵¹ I decided to send him.⁵² 25:26 But I have nothing definite⁵³ to write to my lord⁵⁴ about him.⁵⁵ Therefore I have brought him before you all, and especially before you, King Agrippa,⁵⁶ so that after this preliminary hearing⁵⁷ I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating⁵⁸ the charges against him.”

Paul Offers His Defense

26:1 So Agrippa⁵⁹ said to Paul, “You have permission⁶⁰ to speak for yourself.” Then Paul held out his hand⁶¹ and began his defense:⁶²

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa,⁶³ I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially⁶⁴ familiar with all the customs and controversial issues⁶⁵ of the Jews. Therefore I ask⁶⁶ you to listen to me patiently. 26:4 Now all the Jews know the way I lived⁶⁷ from my youth, spending my life from the beginning among my own people⁶⁸ and in Jerusalem.⁶⁹ 26:5 They know,⁷⁰ because they have known⁷¹ me from time past,⁷² if they are willing to testify, that according to the strictest party⁷³ of our religion, I lived as a Pharisee.⁷⁴ 26:6 And now I stand here on trial⁷⁵ because of my hope in the promise made by God to our ancestors,⁷⁶ 26:7 a promise⁷⁷ that our twelve tribes hope to attain as they earnestly serve God⁷⁸ night and day. Concerning this hope the Jews are accusing me,⁷⁹ Your Majesty!⁸⁰ 26:8 Why do you people⁸¹ think⁸² it is unbelievable⁸³ that⁸⁴ God raises the dead? 26:9 Of course,⁸⁵ I myself was convinced⁸⁶ 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 received⁸⁷ from the chief priests, but I also cast my vote⁸⁸ against them when they were sentenced to death.⁸⁹ 26:11 I punished⁹⁰ them often in all the synagogues⁹¹ and tried to force⁹² them to blaspheme. Because I was so furiously enraged⁹³ at them, I went to persecute⁹⁴ them even in foreign cities.

26:12 “While doing this very thing,⁹⁵ as I was going⁹⁶ to Damascus with authority and complete power⁹⁷ from the chief priests, 26:13 about noon along the road, Your Majesty,⁹⁸ I saw a light from heaven,⁹⁹ brighter than the sun, shining everywhere around¹⁰⁰ 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,¹⁰¹ ‘Saul, Saul, why are you persecuting me? You are hurting yourself¹⁰² by kicking against the goads.’¹⁰³ 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied,¹⁰⁴ ‘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 advance¹⁰⁵ as a servant and witness¹⁰⁶ to the things¹⁰⁷ you have seen¹⁰⁸ and to the things in which I will appear to you. 26:17 I will rescue¹⁰⁹ you from your own people¹¹⁰ and from the Gentiles, to whom¹¹¹ I am sending you 26:18 to open their eyes so that they turn¹¹² from darkness to light and from the power¹¹³ of Satan to God, so that they may receive forgiveness of sins and a share¹¹⁴ among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa,¹¹⁵ I was not disobedient¹¹⁶ to the heavenly¹¹⁷ vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,¹¹⁸ and to the Gentiles, that they should repent and turn to God,¹¹⁹ performing deeds consistent with¹²⁰ repentance. 26:21 For this reason the Jews seized me in the temple courts¹²¹ and were trying to kill me. 26:22 I have experienced¹²² help from God to this day, and so I stand testifying to both small and great, saying nothing except¹²³ what the prophets and Moses said¹²⁴ was going to happen: 26:23 that¹²⁵ the Christ¹²⁶ was to suffer and be the first to rise from the dead, to proclaim light both to our people¹²⁷ and to the Gentiles.”¹²⁸

26:24 As Paul¹²⁹ was saying these things in his defense, Festus¹³⁰ exclaimed loudly, “You have lost your mind,¹³¹ Paul! Your great learning is driving you insane!” 26:25 But Paul replied,¹³² “I have not lost my mind, most excellent Festus,¹³³ but am speaking¹³⁴ true and rational¹³⁵ words. 26:26 For the king knows about these things, and I am speaking freely¹³⁶ to him,¹³⁷ because I cannot believe¹³⁸ that any of these things has escaped his notice,¹³⁹ for this was not done in a corner.¹⁴⁰ 26:27 Do you believe the prophets,¹⁴¹ King Agrippa?¹⁴² I know that you believe.” 26:28 Agrippa¹⁴³ said to Paul, “In such a short time are you persuading me to become a Christian?”¹⁴⁴ 26:29 Paul replied, “I pray to God that whether in a short or a long time¹⁴⁵ not only you but also all those who are listening to me today could become such as I am, except for these chains.”¹⁴⁶

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,¹⁴⁷ “This man is not doing anything deserving¹⁴⁸ death or imprisonment.” 26:32 Agrippa¹⁴⁹ said to Festus,¹⁵⁰ “This man could have been released¹⁵¹ if he had not appealed to Caesar.”¹⁵²

[25:13] ¹sn 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] ²sn 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] ³tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13] ⁴sn See the note on Porcius Festus in 24:27.

[25:14] ⁵tn 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] ⁶sn See the note on Porcius Festus in 24:27.

[25:14] ⁷tn 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] ⁸map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15] ⁹tn 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] ¹⁰tn 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] ¹¹tn 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] ¹²tn 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] ¹³tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16] ¹⁴tn Or “has met his accusers in person.”

[25:16] ¹⁵tn Grk “and receives.”

[25:16] ¹⁶tn 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] ¹⁷tn 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] ¹⁸tn 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] ¹⁹tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17] ²⁰tn 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] ²¹tn 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] ²²tn Or “I was expecting.”

[25:19] ²³tn 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] ²⁴tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19] ²⁵tn Grk “a certain Jesus.”

[25:19] ²⁶tn Or “asserted.”

[25:20] ²⁷tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20] ²⁸tn 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] ²⁹tn Or “stand trial.”

[25:20] ³⁰tn Grk “on these things.”

[25:21] ³¹tn 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] ³²tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22] ³³sn See the note on King Agrippa in 25:13.

[25:22] ³⁴sn See the note on Porcius Festus in 24:27.

[25:22] ³⁵tn Grk “said.”

[25:23] ³⁶sn See the note on King Agrippa in 25:13.

[25:23] ³⁷tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23] ³⁸tn 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] ³⁹tn 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] ⁴⁰sn See the note on Porcius Festus in 24:27.

[25:23] ⁴¹tn 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] ⁴²sn See the note on Porcius Festus in 24:27.

[25:24] ⁴³sn See the note on King Agrippa in 25:13.

[25:24] ⁴⁴tn 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] ⁴⁵tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24] ⁴⁶map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24] ⁴⁷sn Here means “here in Caesarea.”

[25:24] ⁴⁸tn Or “screaming.”

[25:25] ⁴⁹sn 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] ⁵⁰tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25] ⁵¹tn 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] ⁵²tn 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] ⁵³sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26] ⁵⁴sn To my lord means “to His Majesty the Emperor.”

[25:26] ⁵⁵tn 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] ⁵⁶sn See the note on King Agrippa in 25:13.

[25:26] ⁵⁷tn 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] ⁵⁸tn 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] ⁵⁹sn See the note on King Agrippa in 25:13.

[26:1] ⁶⁰tn Grk “It is permitted for you.”

[26:1] ⁶¹tn Or “extended his hand” (a speaker’s gesture).

[26:1] ⁶²tn Or “and began to speak in his own defense.”

[26:2] ⁶³sn See the note on King Agrippa in 25:13.

[26:3] ⁶⁴tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3] ⁶⁵tn 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] ⁶⁶tn 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] ⁶⁷tn Grk “my manner of life.”

[26:4] ⁶⁸tn Or “nation.”

[26:4] ⁶⁹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5] ⁷⁰tn 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] ⁷¹tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5] ⁷²tn 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] ⁷³tn 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] ⁷⁴sn See the note on Pharisee in 5:34.

[26:6] ⁷⁵tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6] ⁷⁶tn Or “forefathers”; Grk “fathers.”

[26:7] ⁷⁷tn 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] ⁷⁸tn 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] ⁷⁹tn 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] ⁸⁰tn Grk “O King!”

[26:8] ⁸¹tn 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] ⁸²tn 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] ⁸³tn 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] ⁸⁴tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9] ⁸⁵tn 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] ⁸⁶tn 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] ⁸⁷tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10] ⁸⁸tn 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] ⁸⁹tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11] ⁹⁰tn 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] ⁹¹sn See the note on synagogue in 6:9.

[26:11] ⁹²tn 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] ⁹³tn 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] ⁹⁴tn Or “I pursued them even as far as foreign cities.”

[26:12] ⁹⁵tn 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] ⁹⁶tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12] ⁹⁷tn 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] ⁹⁸tn Grk “O King.”

[26:13] ⁹⁹tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13] ¹⁰⁰tn 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] ¹⁰¹tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14] ¹⁰²tn Grk “It is hard for you.”

[26:14] ¹⁰³tn “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] ¹⁰⁴tn Grk “said.”

[26:16] ¹⁰⁵tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16] ¹⁰⁶sn 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] ¹⁰⁷tn 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] ¹⁰⁸tc ‡ 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] ¹⁰⁹tn 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] ¹¹⁰tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17] ¹¹¹tn 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] ¹¹²sn 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] ¹¹³tn 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] ¹¹⁴tn Or “and an inheritance.”

[26:19] ¹¹⁵sn See the note on King Agrippa in 25:13.

[26:19] ¹¹⁶sn 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] ¹¹⁷tn 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] ¹¹⁸tn 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] ¹¹⁹sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20] ¹²⁰tn 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] ¹²¹tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22] ¹²²tn 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] ¹²³tn 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] ¹²⁴sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23] ¹²⁵tn 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] ¹²⁶tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23] ¹²⁷tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23] ¹²⁸sn 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] ¹²⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24] ¹³⁰sn See the note on Porcius Festus in 24:27.

[26:24] ¹³¹tn 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] ¹³²tn Grk “said.”

[26:25] ¹³³sn See the note on Porcius Festus in 24:27.

[26:25] ¹³⁴tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25] ¹³⁵tn 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] ¹³⁶tn 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] ¹³⁷tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26] ¹³⁸tn 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] ¹³⁹tn 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] ¹⁴⁰tn 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] ¹⁴¹sn “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] ¹⁴²sn See the note on King Agrippa in 25:13.

[26:28] ¹⁴³sn See the note on King Agrippa in 25:13.

[26:28] ¹⁴⁴tn 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] ¹⁴⁵tn 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] ¹⁴⁶sn 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] ¹⁴⁷tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31] ¹⁴⁸tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32] ¹⁴⁹sn See the note on King Agrippa in 25:13.

[26:32] ¹⁵⁰sn See the note on Porcius Festus in 24:27.

[26:32] ¹⁵¹tn Or “set free.”

[26:32] ¹⁵²tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).