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Acts 25:23--26:32

Context

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa¹ and Bernice came with great pomp² and entered the audience hall,³ along with the senior military officers⁴ and the prominent men of the city. When Festus⁵ gave the order,⁶ Paul was brought in. 25:24 Then Festus⁷ said, “King Agrippa,⁸ and all you who are present here with us, you see this man about whom the entire Jewish populace⁹ petitioned¹⁰ me both in Jerusalem¹¹ and here,¹² shouting loudly¹³ that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death,¹⁴ and when he appealed¹⁵ to His Majesty the Emperor,¹⁶ I decided to send him.¹⁷ 25:26 But I have nothing definite¹⁸ to write to my lord¹⁹ about him.²⁰ Therefore I have brought him before you all, and especially before you, King Agrippa,²¹ so that after this preliminary hearing²² I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating²³ the charges against him.”

Paul Offers His Defense

26:1 So Agrippa²⁴ said to Paul, “You have permission²⁵ to speak for yourself.” Then Paul held out his hand²⁶ and began his defense:²⁷

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa,²⁸ I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially²⁹ familiar with all the customs and controversial issues³⁰ of the Jews. Therefore I ask³¹ you to listen to me patiently. 26:4 Now all the Jews know the way I lived³² from my youth, spending my life from the beginning among my own people³³ and in Jerusalem.³⁴ 26:5 They know,³⁵ because they have known³⁶ me from time past,³⁷ if they are willing to testify, that according to the strictest party³⁸ of our religion, I lived as a Pharisee.³⁹ 26:6 And now I stand here on trial⁴⁰ because of my hope in the promise made by God to our ancestors,⁴¹ 26:7 a promise⁴² that our twelve tribes hope to attain as they earnestly serve God⁴³ night and day. Concerning this hope the Jews are accusing me,⁴⁴ Your Majesty!⁴⁵ 26:8 Why do you people⁴⁶ think⁴⁷ it is unbelievable⁴⁸ that⁴⁹ God raises the dead? 26:9 Of course,⁵⁰ I myself was convinced⁵¹ 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 received⁵² from the chief priests, but I also cast my vote⁵³ against them when they were sentenced to death.⁵⁴ 26:11 I punished⁵⁵ them often in all the synagogues⁵⁶ and tried to force⁵⁷ them to blaspheme. Because I was so furiously enraged⁵⁸ at them, I went to persecute⁵⁹ them even in foreign cities.

26:12 “While doing this very thing,⁶⁰ as I was going⁶¹ to Damascus with authority and complete power⁶² from the chief priests, 26:13 about noon along the road, Your Majesty,⁶³ I saw a light from heaven,⁶⁴ brighter than the sun, shining everywhere around⁶⁵ 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,⁶⁶ ‘Saul, Saul, why are you persecuting me? You are hurting yourself⁶⁷ by kicking against the goads.’⁶⁸ 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied,⁶⁹ ‘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 advance⁷⁰ as a servant and witness⁷¹ to the things⁷² you have seen⁷³ and to the things in which I will appear to you. 26:17 I will rescue⁷⁴ you from your own people⁷⁵ and from the Gentiles, to whom⁷⁶ I am sending you 26:18 to open their eyes so that they turn⁷⁷ from darkness to light and from the power⁷⁸ of Satan to God, so that they may receive forgiveness of sins and a share⁷⁹ among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa,⁸⁰ I was not disobedient⁸¹ to the heavenly⁸² vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,⁸³ and to the Gentiles, that they should repent and turn to God,⁸⁴ performing deeds consistent with⁸⁵ repentance. 26:21 For this reason the Jews seized me in the temple courts⁸⁶ and were trying to kill me. 26:22 I have experienced⁸⁷ help from God to this day, and so I stand testifying to both small and great, saying nothing except⁸⁸ what the prophets and Moses said⁸⁹ was going to happen: 26:23 that⁹⁰ the Christ⁹¹ was to suffer and be the first to rise from the dead, to proclaim light both to our people⁹² and to the Gentiles.”⁹³

26:24 As Paul⁹⁴ was saying these things in his defense, Festus⁹⁵ exclaimed loudly, “You have lost your mind,⁹⁶ Paul! Your great learning is driving you insane!” 26:25 But Paul replied,⁹⁷ “I have not lost my mind, most excellent Festus,⁹⁸ but am speaking⁹⁹ true and rational¹⁰⁰ words. 26:26 For the king knows about these things, and I am speaking freely¹⁰¹ to him,¹⁰² because I cannot believe¹⁰³ that any of these things has escaped his notice,¹⁰⁴ for this was not done in a corner.¹⁰⁵ 26:27 Do you believe the prophets,¹⁰⁶ King Agrippa?¹⁰⁷ I know that you believe.” 26:28 Agrippa¹⁰⁸ said to Paul, “In such a short time are you persuading me to become a Christian?”¹⁰⁹ 26:29 Paul replied, “I pray to God that whether in a short or a long time¹¹⁰ not only you but also all those who are listening to me today could become such as I am, except for these chains.”¹¹¹

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,¹¹² “This man is not doing anything deserving¹¹³ death or imprisonment.” 26:32 Agrippa¹¹⁴ said to Festus,¹¹⁵ “This man could have been released¹¹⁶ if he had not appealed to Caesar.”¹¹⁷

[25:23] ¹sn See the note on King Agrippa in 25:13.

[25:23] ²tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23] ³tn 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] ⁴tn 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] ⁵sn See the note on Porcius Festus in 24:27.

[25:23] ⁶tn 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] ⁷sn See the note on Porcius Festus in 24:27.

[25:24] ⁸sn See the note on King Agrippa in 25:13.

[25:24] ⁹tn 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] ¹⁰tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24] ¹¹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24] ¹²sn Here means “here in Caesarea.”

[25:24] ¹³tn Or “screaming.”

[25:25] ¹³sn 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] ¹⁴tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25] ¹⁵tn 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] ¹⁶tn 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] ¹⁹sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26] ²⁰sn To my lord means “to His Majesty the Emperor.”

[25:26] ²¹tn 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] ²²sn See the note on King Agrippa in 25:13.

[25:26] ²³tn 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] ²⁵tn 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] ³¹sn See the note on King Agrippa in 25:13.

[26:1] ³²tn Grk “It is permitted for you.”

[26:1] ³³tn Or “extended his hand” (a speaker’s gesture).

[26:1] ³⁴tn Or “and began to speak in his own defense.”

[26:2] ³⁷sn See the note on King Agrippa in 25:13.

[26:3] ⁴³tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3] ⁴⁴tn 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] ⁴⁵tn 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] ⁴⁹tn Grk “my manner of life.”

[26:4] ⁵⁰tn Or “nation.”

[26:4] ⁵¹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5] ⁵⁵tn 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] ⁵⁶tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5] ⁵⁷tn 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] ⁵⁸tn 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] ⁵⁹sn See the note on Pharisee in 5:34.

[26:6] ⁶¹tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6] ⁶²tn Or “forefathers”; Grk “fathers.”

[26:7] ⁶⁷tn 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] ⁶⁸tn 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] ⁶⁹tn 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] ⁷⁰tn Grk “O King!”

[26:8] ⁷³tn 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] ⁷⁴tn 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] ⁷⁵tn 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] ⁷⁶tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9] ⁷⁹tn 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] ⁸⁰tn 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] ⁸⁵tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10] ⁸⁶tn 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] ⁸⁷tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11] ⁹¹tn 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] ⁹²sn See the note on synagogue in 6:9.

[26:11] ⁹³tn 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] ⁹⁴tn 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] ⁹⁵tn Or “I pursued them even as far as foreign cities.”

[26:12] ⁹⁷tn 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] ⁹⁸tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12] ⁹⁹tn 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] ¹⁰³tn Grk “O King.”

[26:13] ¹⁰⁴tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13] ¹⁰⁵tn 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] ¹⁰⁹tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14] ¹¹⁰tn Grk “It is hard for you.”

[26:14] ¹¹¹tn “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] ¹¹⁵tn Grk “said.”

[26:16] ¹²¹tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16] ¹²²sn 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] ¹²³tn 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] ¹²⁴tc ‡ 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] ¹²⁷tn 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] ¹²⁸tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17] ¹²⁹tn 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] ¹³³sn 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] ¹³⁴tn 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] ¹³⁵tn Or “and an inheritance.”

[26:19] ¹³⁹sn See the note on King Agrippa in 25:13.

[26:19] ¹⁴⁰sn 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] ¹⁴¹tn 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] ¹⁴⁵tn 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] ¹⁴⁶sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20] ¹⁴⁷tn 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] ¹⁵¹tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22] ¹⁵⁷tn 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] ¹⁵⁸tn 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] ¹⁵⁹sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23] ¹⁶³tn 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] ¹⁶⁴tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23] ¹⁶⁵tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23] ¹⁶⁶sn 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] ¹⁶⁹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24] ¹⁷⁰sn See the note on Porcius Festus in 24:27.

[26:24] ¹⁷¹tn 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] ¹⁷⁵tn Grk “said.”

[26:25] ¹⁷⁶sn See the note on Porcius Festus in 24:27.

[26:25] ¹⁷⁷tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25] ¹⁷⁸tn 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] ¹⁸¹tn 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] ¹⁸²tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26] ¹⁸³tn 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] ¹⁸⁴tn 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] ¹⁸⁵tn 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] ¹⁸⁷sn “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] ¹⁸⁸sn See the note on King Agrippa in 25:13.

[26:28] ¹⁹³sn See the note on King Agrippa in 25:13.

[26:28] ¹⁹⁴tn 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] ¹⁹⁹tn 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] ²⁰⁰sn 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] ²⁰⁵tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31] ²⁰⁶tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32] ²¹¹sn See the note on King Agrippa in 25:13.

[26:32] ²¹²sn See the note on Porcius Festus in 24:27.

[26:32] ²¹³tn Or “set free.”

[26:32] ²¹⁴tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).