Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹  days, when the disciples were growing in number, ²  a complaint arose on the part of the Greek-speaking Jews ³  against the native Hebraic Jews, ⁴  because their widows ⁵  were being overlooked ⁶  in the daily distribution of food. ⁷ 

Acts 23:1-35

23:1 Paul looked directly ⁸  at the council ⁹  and said, “Brothers, I have lived my life with a clear conscience ¹⁰  before God to this day.” 23:2 At that ¹¹  the high priest Ananias ordered those standing near ¹²  Paul ¹³  to strike ¹⁴  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹⁵  Do ¹⁶  you sit there judging me according to the law, ¹⁷  and in violation of the law ¹⁸  you order me to be struck?” 23:4 Those standing near him ¹⁹  said, “Do you dare insult ²⁰  God’s high priest?” 23:5 Paul replied, ²¹  “I did not realize, ²²  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²³ 

23:6 Then when Paul noticed ²⁴  that part of them were Sadducees ²⁵  and the others Pharisees, ²⁶  he shouted out in the council, ²⁷  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ²⁸  of the dead!” 23:7 When he said this, ²⁹  an argument ³⁰  began ³¹  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ³²  23:9 There was a great commotion, ³³  and some experts in the law ³⁴  from the party of the Pharisees stood up ³⁵  and protested strongly, ³⁶  “We find nothing wrong ³⁷  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ³⁸  so great the commanding officer ³⁹  feared that they would tear Paul to pieces, ⁴⁰  he ordered the detachment ⁴¹  to go down, take him away from them by force, ⁴²  and bring him into the barracks. ⁴³ 

23:11 The following night the Lord ⁴⁴  stood near ⁴⁵  Paul ⁴⁶  and said, “Have courage, ⁴⁷  for just as you have testified about me in Jerusalem, ⁴⁸  so you must also testify in Rome.” ⁴⁹ 

The Plot to Kill Paul

23:12 When morning came, ⁵⁰  the Jews formed ⁵¹  a conspiracy ⁵²  and bound themselves with an oath ⁵³  not to eat or drink anything ⁵⁴  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ⁵⁵  23:14 They ⁵⁶  went ⁵⁷  to the chief priests ⁵⁸  and the elders and said, “We have bound ourselves with a solemn oath ⁵⁹  not to partake ⁶⁰  of anything until we have killed Paul. 23:15 So now you and the council ⁶¹  request the commanding officer ⁶²  to bring him down to you, as if you were going to determine ⁶³  his case ⁶⁴  by conducting a more thorough inquiry. ⁶⁵  We are ready to kill him ⁶⁶  before he comes near this place.” ⁶⁷ 

23:16 But when the son of Paul’s sister heard about the ambush, ⁶⁸  he came and entered ⁶⁹  the barracks ⁷⁰  and told Paul. 23:17 Paul called ⁷¹  one of the centurions ⁷²  and said, “Take this young man to the commanding officer, ⁷³  for he has something to report to him.” 23:18 So the centurion ⁷⁴  took him and brought him to the commanding officer ⁷⁵  and said, “The prisoner Paul called ⁷⁶  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ⁷⁷  took him by the hand, withdrew privately, and asked, “What is it that you want ⁷⁸  to report to me?” 23:20 He replied, ⁷⁹  “The Jews have agreed to ask you to bring Paul down to the council ⁸⁰  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ⁸¹  because more than forty of them ⁸²  are lying in ambush ⁸³  for him. They ⁸⁴  have bound themselves with an oath ⁸⁵  not to eat or drink anything ⁸⁶  until they have killed him, and now they are ready, waiting for you to agree to their request.” ⁸⁷  23:22 Then the commanding officer ⁸⁸  sent the young man away, directing him, ⁸⁹  “Tell no one that you have reported ⁹⁰  these things to me.” 23:23 Then ⁹¹  he summoned ⁹²  two of the centurions ⁹³  and said, “Make ready two hundred soldiers to go to Caesarea ⁹⁴  along with seventy horsemen ⁹⁵  and two hundred spearmen ⁹⁶  by ⁹⁷  nine o’clock tonight, ⁹⁸  23:24 and provide mounts for Paul to ride ⁹⁹  so that he may be brought safely to Felix ¹⁰⁰  the governor.” ¹⁰¹  23:25 He wrote ¹⁰²  a letter that went like this: ¹⁰³ 

23:26 Claudius Lysias to His Excellency Governor ¹⁰⁴  Felix, ¹⁰⁵  greetings. 23:27 This man was seized ¹⁰⁶  by the Jews and they were about to kill him, ¹⁰⁷  when I came up ¹⁰⁸  with the detachment ¹⁰⁹  and rescued him, because I had learned that he was ¹¹⁰  a Roman citizen. ¹¹¹  23:28 Since I wanted to know ¹¹²  what charge they were accusing him of, ¹¹³  I brought him down to their council. ¹¹⁴  23:29 I found he ¹¹⁵  was accused with reference to controversial questions ¹¹⁶  about their law, but no charge against him deserved death or imprisonment. ¹¹⁷  23:30 When I was informed ¹¹⁸  there would be a plot ¹¹⁹  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹²⁰  against him before you.

23:31 So the soldiers, in accordance with their orders, ¹²¹  took ¹²²  Paul and brought him to Antipatris ¹²³  during the night. 23:32 The next day they let ¹²⁴  the horsemen ¹²⁵  go on with him, and they returned to the barracks. ¹²⁶  23:33 When the horsemen ¹²⁷  came to Caesarea ¹²⁸  and delivered the letter to the governor, they also presented ¹²⁹  Paul to him. 23:34 When the governor ¹³⁰  had read ¹³¹  the letter, ¹³²  he asked ¹³³  what province he was from. ¹³⁴  When he learned ¹³⁵  that he was from Cilicia, ¹³⁶  23:35 he said, “I will give you a hearing ¹³⁷  when your accusers arrive too.” Then ¹³⁸  he ordered that Paul ¹³⁹  be kept under guard in Herod’s palace. ¹⁴⁰ 

Acts 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ¹⁴¹  the former ¹⁴²  account, ¹⁴³  Theophilus, ¹⁴⁴  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ¹⁴⁵  after he had given orders ¹⁴⁶  by ¹⁴⁷  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ¹⁴⁸  also, after his suffering, ¹⁴⁹  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁵⁰  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹⁵¹  he declared, ¹⁵²  “Do not leave Jerusalem, ¹⁵³  but wait there ¹⁵⁴  for what my ¹⁵⁵  Father promised, ¹⁵⁶  which you heard about from me. ¹⁵⁷  1:5 For ¹⁵⁸  John baptized with water, but you ¹⁵⁹  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ¹⁶⁰  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ¹⁶¹  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹⁶²  of the earth.” 1:9 After ¹⁶³  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ¹⁶⁴  they were still staring into the sky while he was going, suddenly ¹⁶⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ¹⁶⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹⁶⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁶⁸  from the mountain ¹⁶⁹  called the Mount of Olives ¹⁷⁰  (which is near Jerusalem, a Sabbath day’s journey ¹⁷¹  away). 1:13 When ¹⁷²  they had entered Jerusalem, ¹⁷³  they went to the upstairs room where they were staying. Peter ¹⁷⁴  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ¹⁷⁵  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ¹⁷⁶  1:15 In those days ¹⁷⁷  Peter stood up among the believers ¹⁷⁸  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ¹⁷⁹  the scripture had to be fulfilled that the Holy Spirit foretold through ¹⁸⁰  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ¹⁸¹  1:18 (Now this man Judas ¹⁸²  acquired a field with the reward of his unjust deed, ¹⁸³  and falling headfirst ¹⁸⁴  he burst open in the middle and all his intestines ¹⁸⁵  gushed out. 1:19 This ¹⁸⁶  became known to all who lived in Jerusalem, so that in their own language ¹⁸⁷  they called that field ¹⁸⁸  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹⁸⁹  and let there be no one to live in it,’ ¹⁹⁰  and ‘Let another take his position of responsibility.’ ¹⁹¹  1:21 Thus one of the men ¹⁹²  who have accompanied us during all the time the Lord Jesus associated with ¹⁹³  us, 1:22 beginning from his baptism by John until the day he ¹⁹⁴  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ¹⁹⁵  proposed two candidates: ¹⁹⁶  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ¹⁹⁷  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ¹⁹⁸  of this service ¹⁹⁹  and apostleship from which Judas turned aside ²⁰⁰  to go to his own place.” ²⁰¹  1:26 Then ²⁰²  they cast lots for them, and the one chosen was Matthias; ²⁰³  so he was counted with the eleven apostles. ²⁰⁴ 

[6:1]  ¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ² tn Grk “were multiplying.”

[6:1]  ³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁶ tn Or “neglected.”

[6:1]  ⁷ tn Grk “in the daily serving.”

[23:1]  ⁸ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹⁰ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:2]  ¹⁵ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁸ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ²² sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ²³ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ²⁴ tn The law refers to the law of Moses.

[23:3]  ²⁵ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:4]  ²⁹ tn The word “him” is not in the Greek text but is implied.

[23:4]  ³⁰ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:5]  ³⁶ tn Grk “said.”

[23:5]  ³⁷ tn Or “know.”

[23:5]  ³⁸ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ⁴³ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ⁴⁴ sn See the note on Sadducees in 4:1.

[23:6]  ⁴⁵ sn See the note on Pharisee in 5:34.

[23:6]  ⁴⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ⁴⁷ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ⁵⁰ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ⁵¹ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ⁵² tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ⁵⁷ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:9]  ⁶⁴ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁶⁵ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁶⁶ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁶⁷ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁶⁸ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ⁷¹ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ⁷² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ⁷³ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ⁷⁴ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ⁷⁵ tn Or “to go down, grab him out of their midst.”

[23:10]  ⁷⁶ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ⁷⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁷⁹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁸⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁸¹ tn Or “Do not be afraid.”

[23:11]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁸³ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:12]  ⁸⁵ tn Grk “when it was day.”

[23:12]  ⁸⁶ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁸⁷ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁸⁸ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁸⁹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ⁹² tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ⁹⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ¹⁰⁰ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ¹⁰¹ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁰² tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹⁰³ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ¹⁰⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁰⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁰⁸ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁰⁹ tn Grk “determine the things about him.”

[23:15]  ¹¹⁰ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹¹¹ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹¹² tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ¹¹³ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ¹¹⁴ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ¹¹⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:17]  ¹²⁰ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ¹²¹ sn See the note on the word centurion in 10:1.

[23:17]  ¹²² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹²⁷ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ¹²⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹²⁹ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ¹³⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ¹³⁵ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ¹⁴¹ tn Grk “He said.”

[23:20]  ¹⁴² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ¹⁴⁸ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ¹⁴⁹ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ¹⁵⁰ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ¹⁵¹ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ¹⁵² tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ¹⁵³ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:21]  ¹⁵⁴ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ¹⁵⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹⁵⁶ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ¹⁵⁷ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[23:23]  ¹⁶² tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹⁶³ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹⁶⁴ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁶⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

[23:23]  ¹⁶⁶ tn Or “cavalrymen.”

[23:23]  ¹⁶⁷ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  ¹⁶⁸ tn Grk “from.”

[23:23]  ¹⁶⁹ tn Grk “from the third hour of the night.”

[23:24]  ¹⁶⁹ tn Grk “provide mounts to put Paul on.”

[23:24]  ¹⁷⁰ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ¹⁷¹ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25]  ¹⁷⁶ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

[23:25]  ¹⁷⁷ tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

[23:26]  ¹⁸³ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ¹⁸⁴ sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ¹⁹⁰ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ¹⁹¹ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹⁹² tn Or “approached.”

[23:27]  ¹⁹³ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ¹⁹⁴ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹⁹⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[23:28]  ¹⁹⁷ tn Or “determine.”

[23:28]  ¹⁹⁸ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ¹⁹⁹ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  ²⁰⁴ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ²⁰⁵ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  ²⁰⁶ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:30]  ²¹¹ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ²¹² tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ²¹³ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[23:31]  ²¹⁸ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ²¹⁹ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ²²⁰ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[23:32]  ²²⁵ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ²²⁶ tn Or “cavalrymen.”

[23:32]  ²²⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:33]  ²³² tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ²³³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

[23:33]  ²³⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34]  ²³⁹ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ²⁴⁰ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ²⁴¹ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ²⁴² tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ²⁴³ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ²⁴⁴ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ²⁴⁵ sn Cilicia was a province in northeastern Asia Minor.

[23:35]  ²⁴⁶ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ²⁴⁷ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ²⁴⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ²⁴⁹ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[1:1]  ²⁵³ tn Or “produced,” Grk “made.”

[1:1]  ²⁵⁴ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²⁵⁵ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ²⁵⁶ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ²⁶⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ²⁶¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ²⁶² tn Or “through.”

[1:3]  ²⁶⁷ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ²⁶⁸ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ²⁶⁹ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ²⁷⁴ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ²⁷⁵ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ²⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²⁷⁷ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁷⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁷⁹ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²⁸⁰ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ²⁸¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²⁸² tn The pronoun is plural in Greek.

[1:6]  ²⁸⁸ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²⁹⁵ tn Grk “It is not for you to know.”

[1:8]  ³⁰² tn Or “to the ends.”

[1:9]  ³⁰⁹ tn Grk “And after.” 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.

[1:10]  ³¹⁶ tn Grk “And as.” 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.

[1:10]  ³¹⁷ tn Grk “behold.”

[1:11]  ³²³ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³²⁴ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:12]  ³³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³³¹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³³² sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³³³ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³³⁷ tn Grk “And when.” 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.

[1:13]  ³³⁸ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³³⁹ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁴⁰ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁴⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ³⁵¹ tn Grk “And in those days.” 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.

[1:15]  ³⁵² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³⁵⁸ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³⁵⁹ tn Grk “foretold by the mouth of.”

[1:17]  ³⁶⁵ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ³⁷² tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ³⁷³ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³⁷⁴ tn Traditionally, “falling headlong.”

[1:18]  ³⁷⁵ tn Or “all his bowels.”

[1:19]  ³⁷⁹ tn Grk “And this.” 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.

[1:19]  ³⁸⁰ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³⁸¹ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ³⁸⁶ tn Or “uninhabited” or “empty.”

[1:20]  ³⁸⁷ sn A quotation from Ps 69:25.

[1:20]  ³⁸⁸ tn Or “Let another take his office.”

[1:21]  ³⁹³ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³⁹⁴ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁴⁰⁰ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁴⁰⁷ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁴⁰⁸ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁴¹⁴ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:25]  ⁴²¹ tn Grk “to take the place.”

[1:25]  ⁴²² tn Or “of this ministry.”

[1:25]  ⁴²³ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁴²⁴ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁴²⁸ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁴²⁹ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴³⁰ tn Or “he was counted as one of the apostles along with the eleven.”