Acts 8:1--28:31

8:1 And Saul agreed completely with killing ¹  him.

Saul Begins to Persecute the Church

Now on that day a great ²  persecution began ³  against the church in Jerusalem, ⁴  and all ⁵  except the apostles were forced to scatter throughout the regions ⁶  of Judea and Samaria. 8:2 Some ⁷  devout men buried Stephen and made loud lamentation ⁸  over him. ⁹  8:3 But Saul was trying to destroy ¹⁰  the church; entering one house after another, he dragged off ¹¹  both men and women and put them in prison. ¹² 

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word. 8:5 Philip went down to the main city of Samaria ¹³  and began proclaiming ¹⁴  the Christ ¹⁵  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ¹⁶  as they heard and saw the miraculous signs ¹⁷  he was performing. 8:7 For unclean spirits, ¹⁸  crying with loud shrieks, were coming out of many who were possessed, ¹⁹  and many paralyzed and lame people were healed. 8:8 So there was ²⁰  great joy ²¹  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ²²  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ²³  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ²⁴  8:11 And they paid close attention to him because he had amazed them for a long time with his magic. 8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ²⁵  and the name of Jesus Christ, ²⁶  they began to be baptized, ²⁷  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ²⁸  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ²⁹ 

8:14 Now when the apostles in Jerusalem ³⁰  heard that Samaria had accepted the word ³¹  of God, they sent ³²  Peter and John to them. 8:15 These two ³³  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ³⁴  had not yet come upon ³⁵  any of them, but they had only been baptized in the name of the Lord Jesus.) ³⁶  8:17 Then Peter and John placed their hands on the Samaritans, ³⁷  and they received the Holy Spirit. ³⁸ 

8:18 Now Simon, when he saw that the Spirit ³⁹  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁴⁰  too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, ⁴¹  because you thought you could acquire ⁴²  God’s gift with money! 8:21 You have no share or part ⁴³  in this matter ⁴⁴  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁴⁵  that he may perhaps forgive you for the intent of your heart. ⁴⁶  8:23 For I see that you are bitterly envious ⁴⁷  and in bondage to sin.” 8:24 But Simon replied, ⁴⁸  “You pray to the Lord for me so that nothing of what you have said may happen to ⁴⁹  me.”

8:25 So after Peter and John ⁵⁰  had solemnly testified ⁵¹  and spoken the word of the Lord, ⁵²  they started back to Jerusalem, proclaiming ⁵³  the good news to many Samaritan villages ⁵⁴  as they went. ⁵⁵ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁵⁶  said to Philip, ⁵⁷  “Get up and go south ⁵⁸  on the road that goes down from Jerusalem ⁵⁹  to Gaza.” (This is a desert ⁶⁰  road.) ⁶¹  8:27 So ⁶²  he got up ⁶³  and went. There ⁶⁴  he met ⁶⁵  an Ethiopian eunuch, ⁶⁶  a court official of Candace, ⁶⁷  queen of the Ethiopians, who was in charge of all her treasury. He ⁶⁸  had come to Jerusalem to worship, ⁶⁹  8:28 and was returning home, sitting ⁷⁰  in his chariot, reading ⁷¹  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁷²  to it ⁷³  and heard the man ⁷⁴  reading Isaiah the prophet. He ⁷⁵  asked him, ⁷⁶  “Do you understand what you’re reading?” 8:31 The man ⁷⁷  replied, “How in the world can I, ⁷⁸  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁷⁹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁸⁰  not open his mouth.

8:33 In humiliation ⁸¹  justice was taken from him. ⁸² 

Who can describe his posterity? ⁸³ 

For his life was taken away ⁸⁴  from the earth.” ⁸⁵ 

8:34 Then the eunuch said ⁸⁶  to Philip, “Please tell me, ⁸⁷  who is the prophet saying this about – himself or someone else?” ⁸⁸  8:35 So Philip started speaking, ⁸⁹  and beginning with this scripture ⁹⁰  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁹¹  from being baptized?” 8:37 [[EMPTY]] ⁹²  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁹³  and Philip baptized ⁹⁴  him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁹⁵  went on his way rejoicing. ⁹⁶  8:40 Philip, however, found himself ⁹⁷  at Azotus, ⁹⁸  and as he passed through the area, ⁹⁹  he proclaimed the good news ¹⁰⁰  to all the towns ¹⁰¹  until he came to Caesarea. ¹⁰² 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹⁰³  to murder ¹⁰⁴  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ¹⁰⁵  in Damascus, so that if he found any who belonged to the Way, ¹⁰⁶  either men or women, he could bring them as prisoners ¹⁰⁷  to Jerusalem. ¹⁰⁸  9:3 As he was going along, approaching ¹⁰⁹  Damascus, suddenly a light from heaven flashed ¹¹⁰  around him. 9:4 He ¹¹¹  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹¹²  why are you persecuting me?” ¹¹³  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ¹¹⁴  and enter the city and you will be told ¹¹⁵  what you must do.” 9:7 (Now the men ¹¹⁶  who were traveling with him stood there speechless, ¹¹⁷  because they heard the voice but saw no one.) ¹¹⁸  9:8 So Saul got up from the ground, but although his eyes were open, ¹¹⁹  he could see nothing. ¹²⁰  Leading him by the hand, his companions ¹²¹  brought him into Damascus. 9:9 For ¹²²  three days he could not see, and he neither ate nor drank anything. ¹²³ 

9:10 Now there was a disciple in Damascus named Ananias. The ¹²⁴  Lord ¹²⁵  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹²⁶  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹²⁷  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ¹²⁸  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ¹²⁹  “Lord, I have heard from many people ¹³⁰  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ¹³¹  all who call on your name!” ¹³²  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹³³  to carry my name before Gentiles and kings and the people of Israel. ¹³⁴  9:16 For I will show him how much he must suffer for the sake of my name.” ¹³⁵  9:17 So Ananias departed and entered the house, placed ¹³⁶  his hands on Saul ¹³⁷  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹³⁸  has sent me so that you may see again and be filled with the Holy Spirit.” ¹³⁹  9:18 Immediately ¹⁴⁰  something like scales ¹⁴¹  fell from his eyes, and he could see again. He ¹⁴²  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ¹⁴³  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ¹⁴⁴  saying, “This man is the Son of God.” ¹⁴⁵  9:21 All ¹⁴⁶  who heard him were amazed and were saying, “Is this not ¹⁴⁷  the man who in Jerusalem was ravaging ¹⁴⁸  those who call on this name, and who had come here to bring them as prisoners ¹⁴⁹  to the chief priests?” 9:22 But Saul became more and more capable, ¹⁵⁰  and was causing consternation ¹⁵¹  among the Jews who lived in Damascus by proving ¹⁵²  that Jesus ¹⁵³  is the Christ. ¹⁵⁴ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹⁵⁵  together to kill him, 9:24 but Saul learned of their plot against him. ¹⁵⁶  They were also watching ¹⁵⁷  the city gates ¹⁵⁸  day and night so that they could kill him. 9:25 But his disciples took him at night and let him down through an opening ¹⁵⁹  in the wall by lowering him in a basket. ¹⁶⁰ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹⁶¹  he attempted to associate ¹⁶²  with the disciples, and they were all afraid of him, because they did not believe ¹⁶³  that he was a disciple. 9:27 But Barnabas took ¹⁶⁴  Saul, ¹⁶⁵  brought ¹⁶⁶  him to the apostles, and related to them how he had seen the Lord on the road, that ¹⁶⁷  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹⁶⁸  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ¹⁶⁹  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ¹⁷⁰  with the Greek-speaking Jews, ¹⁷¹  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ¹⁷²  and sent him away to Tarsus.

9:31 Then ¹⁷³  the church throughout Judea, Galilee, ¹⁷⁴  and Samaria experienced ¹⁷⁵  peace and thus was strengthened. ¹⁷⁶  Living ¹⁷⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁷⁸  increased in numbers.

Peter Heals Aeneas

9:32 Now ¹⁷⁹  as Peter was traveling around from place to place, ¹⁸⁰  he also came down to the saints who lived in Lydda. ¹⁸¹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ¹⁸²  he was paralyzed. 9:34 Peter ¹⁸³  said to him, “Aeneas, Jesus the Christ ¹⁸⁴  heals you. Get up and make your own bed!” ¹⁸⁵  And immediately he got up. 9:35 All ¹⁸⁶  those who lived in Lydda ¹⁸⁷  and Sharon ¹⁸⁸  saw him, and they ¹⁸⁹  turned ¹⁹⁰  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ¹⁹¹  there was a disciple named Tabitha (which in translation means ¹⁹²  Dorcas). ¹⁹³  She was continually doing good deeds and acts of charity. ¹⁹⁴  9:37 At that time ¹⁹⁵  she became sick ¹⁹⁶  and died. When they had washed ¹⁹⁷  her body, ¹⁹⁸  they placed it in an upstairs room. 9:38 Because Lydda ¹⁹⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ²⁰⁰  9:39 So Peter got up and went with them, and ²⁰¹  when he arrived ²⁰²  they brought him to the upper room. All ²⁰³  the widows stood beside him, crying and showing him ²⁰⁴  the tunics ²⁰⁵  and other clothing ²⁰⁶  Dorcas used to make ²⁰⁷  while she was with them. 9:40 But Peter sent them all outside, ²⁰⁸  knelt down, ²⁰⁹  and prayed. Turning ²¹⁰  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ²¹¹  9:41 He gave ²¹²  her his hand and helped her get up. Then he called ²¹³  the saints and widows and presented her alive. 9:42 This became known throughout all ²¹⁴  Joppa, and many believed in the Lord. ²¹⁵  9:43 So ²¹⁶  Peter ²¹⁷  stayed many days in Joppa with a man named ²¹⁸  Simon, a tanner. ²¹⁹ 

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²²⁰  named Cornelius, a centurion ²²¹  of what was known as the Italian Cohort. ²²²  10:2 He ²²³  was a devout, God-fearing man, ²²⁴  as was all his household; he did many acts of charity for the people ²²⁵  and prayed to God regularly. 10:3 About three o’clock one afternoon ²²⁶  he saw clearly in a vision an angel of God ²²⁷  who came in ²²⁸  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ²²⁹  replied, ²³⁰  “What is it, Lord?” The angel ²³¹  said to him, “Your prayers and your acts of charity ²³²  have gone up as a memorial ²³³  before God. 10:5 Now ²³⁴  send men to Joppa ²³⁵  and summon a man named Simon, ²³⁶  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ²³⁷  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ²³⁸  called two of his personal servants ²³⁹  and a devout soldier from among those who served him, ²⁴⁰  10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon ²⁴¹  the next day, while they were on their way and approaching ²⁴²  the city, Peter went up on the roof ²⁴³  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ²⁴⁴  10:11 He ²⁴⁵  saw heaven ²⁴⁶  opened ²⁴⁷  and an object something like a large sheet ²⁴⁸  descending, ²⁴⁹  being let down to earth ²⁵⁰  by its four corners. 10:12 In it ²⁵¹  were all kinds of four-footed animals and reptiles ²⁵²  of the earth and wild birds. ²⁵³  10:13 Then ²⁵⁴  a voice said ²⁵⁵  to him, “Get up, Peter; slaughter ²⁵⁶  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ²⁵⁷  10:15 The voice ²⁵⁸  spoke to him again, a second time, “What God has made clean, you must not consider ²⁵⁹  ritually unclean!” ²⁶⁰  10:16 This happened three times, and immediately the object was taken up into heaven. ²⁶¹ 

10:17 Now while Peter was puzzling over ²⁶²  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²⁶³  and approached ²⁶⁴  the gate. 10:18 They ²⁶⁵  called out to ask if Simon, known as Peter, ²⁶⁶  was staying there as a guest. 10:19 While Peter was still thinking seriously about ²⁶⁷  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ²⁶⁸  go down, and accompany them without hesitation, ²⁶⁹  because I have sent them.” 10:21 So Peter went down ²⁷⁰  to the men and said, “Here I am, ²⁷¹  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ²⁷²  a righteous ²⁷³  and God-fearing man, well spoken of by the whole Jewish nation, ²⁷⁴  was directed by a holy angel to summon you to his house and to hear a message ²⁷⁵  from you.” 10:23 So Peter ²⁷⁶  invited them in and entertained them as guests.

On the next day he got up and set out ²⁷⁷  with them, and some of the brothers from Joppa ²⁷⁸  accompanied him. 10:24 The following day ²⁷⁹  he entered Caesarea. ²⁸⁰  Now Cornelius was waiting anxiously ²⁸¹  for them and had called together his relatives and close friends. 10:25 So when ²⁸²  Peter came in, Cornelius met ²⁸³  him, fell ²⁸⁴  at his feet, and worshiped ²⁸⁵  him. 10:26 But Peter helped him up, ²⁸⁶  saying, “Stand up. I too am a mere mortal.” ²⁸⁷  10:27 Peter ²⁸⁸  continued talking with him as he went in, and he found many people gathered together. ²⁸⁹  10:28 He said to them, “You know that ²⁹⁰  it is unlawful ²⁹¹  for a Jew ²⁹²  to associate with or visit a Gentile, ²⁹³  yet God has shown me that I should call no person ²⁹⁴  defiled or ritually unclean. ²⁹⁵  10:29 Therefore when you sent for me, ²⁹⁶  I came without any objection. Now may I ask why ²⁹⁷  you sent for me?” 10:30 Cornelius ²⁹⁸  replied, ²⁹⁹  “Four days ago at this very hour, at three o’clock in the afternoon, ³⁰⁰  I was praying in my house, and suddenly ³⁰¹  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ³⁰²  have been remembered before God. ³⁰³  10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ³⁰⁴  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ³⁰⁵  So now we are all here in the presence of God ³⁰⁶  to listen ³⁰⁷  to everything the Lord has commanded you to say to us.” ³⁰⁸ 

10:34 Then Peter started speaking: ³⁰⁹  “I now truly understand that God does not show favoritism in dealing with people, ³¹⁰  10:35 but in every nation ³¹¹  the person who fears him ³¹²  and does what is right ³¹³  is welcomed before him. 10:36 You know ³¹⁴  the message ³¹⁵  he sent to the people ³¹⁶  of Israel, proclaiming the good news of peace ³¹⁷  through ³¹⁸  Jesus Christ ³¹⁹  (he is Lord ³²⁰  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ³²¹  10:38 with respect to Jesus from Nazareth, ³²²  that ³²³  God anointed him with the Holy Spirit and with power. He ³²⁴  went around doing good and healing all who were oppressed by the devil, ³²⁵  because God was with him. ³²⁶  10:39 We ³²⁷  are witnesses of all the things he did both in Judea ³²⁸  and in Jerusalem. ³²⁹  They ³³⁰  killed him by hanging him on a tree, ³³¹  10:40 but ³³²  God raised him up on the third day and caused him to be seen, ³³³  10:41 not by all the people, but by us, the witnesses God had already chosen, ³³⁴  who ate and drank ³³⁵  with him after he rose from the dead. 10:42 He ³³⁶  commanded us to preach to the people and to warn ³³⁷  them ³³⁸  that he is the one ³³⁹  appointed ³⁴⁰  by God as judge ³⁴¹  of the living and the dead. 10:43 About him all the prophets testify, ³⁴²  that everyone who believes in him receives forgiveness of sins ³⁴³  through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ³⁴⁴  all those who heard the message. ³⁴⁵  10:45 The ³⁴⁶  circumcised believers ³⁴⁷  who had accompanied Peter were greatly astonished ³⁴⁸  that ³⁴⁹  the gift of the Holy Spirit ³⁵⁰  had been poured out ³⁵¹  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ³⁵²  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ³⁵³  can he?” ³⁵⁴  10:48 So he gave orders to have them baptized ³⁵⁵  in the name of Jesus Christ. ³⁵⁶  Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ³⁵⁷  the word of God. ³⁵⁸  11:2 So when Peter went up to Jerusalem, ³⁵⁹  the circumcised believers ³⁶⁰  took issue with ³⁶¹  him, 11:3 saying, “You went to ³⁶²  uncircumcised men and shared a meal with ³⁶³  them.” 11:4 But Peter began and explained it to them point by point, ³⁶⁴  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ³⁶⁵  an object something like a large sheet descending, ³⁶⁶  being let down from heaven ³⁶⁷  by its four corners, and it came to me. 11:6 As I stared ³⁶⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ³⁶⁹  and wild birds. ³⁷⁰  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ³⁷¹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ³⁷²  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ³⁷³  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ³⁷⁴  three men sent to me from Caesarea ³⁷⁵  approached ³⁷⁶  the house where we were staying. ³⁷⁷  11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁷⁸  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ³⁷⁹  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ³⁸⁰  them just as he did ³⁸¹  on us at the beginning. ³⁸²  11:16 And I remembered the word of the Lord, ³⁸³  as he used to say, ³⁸⁴  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ³⁸⁵  11:17 Therefore if God ³⁸⁶  gave them the same gift ³⁸⁷  as he also gave us after believing ³⁸⁸  in the Lord Jesus Christ, ³⁸⁹  who was I to hinder ³⁹⁰  God?” 11:18 When they heard this, ³⁹¹  they ceased their objections ³⁹²  and praised ³⁹³  God, saying, “So then, God has granted the repentance ³⁹⁴  that leads to life even to the Gentiles.” ³⁹⁵ 

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ³⁹⁶  went as far as ³⁹⁷  Phoenicia, ³⁹⁸  Cyprus, ³⁹⁹  and Antioch, ⁴⁰⁰  speaking the message ⁴⁰¹  to no one but Jews. 11:20 But there were some men from Cyprus ⁴⁰²  and Cyrene ⁴⁰³  among them who came ⁴⁰⁴  to Antioch ⁴⁰⁵  and began to speak to the Greeks ⁴⁰⁶  too, proclaiming the good news of the Lord Jesus. 11:21 The ⁴⁰⁷  hand of the Lord was with them, and a great number who believed ⁴⁰⁸  turned ⁴⁰⁹  to the Lord. 11:22 A report ⁴¹⁰  about them came to the attention ⁴¹¹  of the church in Jerusalem, ⁴¹²  and they sent Barnabas ⁴¹³  to Antioch. ⁴¹⁴  11:23 When ⁴¹⁵  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁴¹⁶  to the Lord with devoted hearts, ⁴¹⁷  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ⁴¹⁸  were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. ⁴¹⁹  So ⁴²⁰  for a whole year Barnabas and Saul ⁴²¹  met with the church and taught a significant number of people. ⁴²²  Now it was in Antioch ⁴²³  that the disciples were first called Christians. ⁴²⁴ 

Famine Relief for Judea

11:27 At that time ⁴²⁵  some ⁴²⁶  prophets ⁴²⁷  came down ⁴²⁸  from Jerusalem ⁴²⁹  to Antioch. ⁴³⁰  11:28 One of them, named Agabus, got up ⁴³¹  and predicted ⁴³²  by the Spirit that a severe ⁴³³  famine ⁴³⁴  was about to come over the whole inhabited world. ⁴³⁵  (This ⁴³⁶  took place during the reign of Claudius.) ⁴³⁷  11:29 So the disciples, each in accordance with his financial ability, ⁴³⁸  decided ⁴³⁹  to send relief ⁴⁴⁰  to the brothers living in Judea. 11:30 They did so, ⁴⁴¹  sending their financial aid ⁴⁴²  to the elders by Barnabas and Saul.

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁴⁴³  laid hands on ⁴⁴⁴  some from the church to harm them. ⁴⁴⁵  12:2 He had James, the brother of John, executed with a sword. ⁴⁴⁶  12:3 When he saw that this pleased the Jews, ⁴⁴⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁴⁴⁸  12:4 When he had seized him, he put him in prison, handing him over to four squads ⁴⁴⁹  of soldiers to guard him. Herod ⁴⁵⁰  planned ⁴⁵¹  to bring him out for public trial ⁴⁵²  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ⁴⁵³  praying to God for him. ⁴⁵⁴  12:6 On that very night before Herod was going to bring him out for trial, ⁴⁵⁵  Peter was sleeping between two soldiers, bound with two chains, while ⁴⁵⁶  guards in front of the door were keeping watch ⁴⁵⁷  over the prison. 12:7 Suddenly ⁴⁵⁸  an angel of the Lord ⁴⁵⁹  appeared, and a light shone in the prison cell. He struck ⁴⁶⁰  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ⁴⁶¹  wrists. ⁴⁶²  12:8 The angel said to him, “Fasten your belt ⁴⁶³  and put on your sandals.” Peter ⁴⁶⁴  did so. Then the angel ⁴⁶⁵  said to him, “Put on your cloak ⁴⁶⁶  and follow me.” 12:9 Peter ⁴⁶⁷  went out ⁴⁶⁸  and followed him; ⁴⁶⁹  he did not realize that what was happening through the angel was real, ⁴⁷⁰  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ⁴⁷¹  they came to the iron ⁴⁷²  gate leading into the city. It ⁴⁷³  opened for them by itself, ⁴⁷⁴  and they went outside and walked down one narrow street, ⁴⁷⁵  when at once the angel left him. 12:11 When ⁴⁷⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁴⁷⁷  me from the hand ⁴⁷⁸  of Herod ⁴⁷⁹  and from everything the Jewish people ⁴⁸⁰  were expecting to happen.”

12:12 When Peter ⁴⁸¹  realized this, he went to the house of Mary, the mother of John Mark, ⁴⁸²  where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ⁴⁸³  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ⁴⁸⁴  them ⁴⁸⁵  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ⁴⁸⁶  But she kept insisting that it was Peter, ⁴⁸⁷  and they kept saying, ⁴⁸⁸  “It is his angel!” ⁴⁸⁹  12:16 Now Peter continued knocking, and when they opened the door ⁴⁹⁰  and saw him, they were greatly astonished. ⁴⁹¹  12:17 He motioned to them ⁴⁹²  with his hand to be quiet and then related ⁴⁹³  how the Lord had brought ⁴⁹⁴  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ⁴⁹⁵ 

12:18 At daybreak ⁴⁹⁶  there was great consternation ⁴⁹⁷  among the soldiers over what had become of Peter. 12:19 When Herod ⁴⁹⁸  had searched ⁴⁹⁹  for him and did not find him, he questioned ⁵⁰⁰  the guards and commanded that they be led away to execution. ⁵⁰¹  Then ⁵⁰²  Herod ⁵⁰³  went down from Judea to Caesarea ⁵⁰⁴  and stayed there.

12:20 Now Herod ⁵⁰⁵  was having an angry quarrel ⁵⁰⁶  with the people of Tyre ⁵⁰⁷  and Sidon. ⁵⁰⁸  So they joined together ⁵⁰⁹  and presented themselves before him. And after convincing ⁵¹⁰  Blastus, the king’s personal assistant, ⁵¹¹  to help them, ⁵¹²  they asked for peace, ⁵¹³  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ⁵¹⁴  put on his royal robes, ⁵¹⁵  sat down on the judgment seat, ⁵¹⁶  and made a speech ⁵¹⁷  to them. 12:22 But the crowd ⁵¹⁸  began to shout, ⁵¹⁹  “The voice of a god, ⁵²⁰  and not of a man!” 12:23 Immediately an angel of the Lord ⁵²¹  struck ⁵²²  Herod ⁵²³  down because he did not give the glory to God, and he was eaten by worms and died. ⁵²⁴  12:24 But the word of God ⁵²⁵  kept on increasing ⁵²⁶  and multiplying.

12:25 So Barnabas and Saul returned to ⁵²⁷  Jerusalem ⁵²⁸  when they had completed ⁵²⁹  their mission, ⁵³⁰  bringing along with them John Mark. ⁵³¹ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁵³²  Barnabas, Simeon called Niger, ⁵³³  Lucius the Cyrenian, ⁵³⁴  Manaen (a close friend of Herod ⁵³⁵  the tetrarch ⁵³⁶  from childhood ⁵³⁷ ) and Saul. 13:2 While they were serving ⁵³⁸  the Lord and fasting, the Holy Spirit said, “Set apart ⁵³⁹  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ⁵⁴⁰  and ⁵⁴¹  prayed and placed their hands ⁵⁴²  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁵⁴³  sent out by the Holy Spirit, went down to Seleucia, ⁵⁴⁴  and from there they sailed to Cyprus. ⁵⁴⁵  13:5 When ⁵⁴⁶  they arrived ⁵⁴⁷  in Salamis, ⁵⁴⁸  they began to proclaim ⁵⁴⁹  the word of God in the Jewish synagogues. ⁵⁵⁰  (Now they also had John ⁵⁵¹  as their assistant.) ⁵⁵²  13:6 When they had crossed over ⁵⁵³  the whole island as far as Paphos, ⁵⁵⁴  they found a magician, a Jewish false prophet named Bar-Jesus, ⁵⁵⁵  13:7 who was with the proconsul ⁵⁵⁶  Sergius Paulus, an intelligent man. The proconsul ⁵⁵⁷  summoned ⁵⁵⁸  Barnabas and Saul and wanted to hear ⁵⁵⁹  the word of God. 13:8 But the magician Elymas ⁵⁶⁰  (for that is the way his name is translated) ⁵⁶¹  opposed them, trying to turn the proconsul ⁵⁶²  away from the faith. 13:9 But Saul (also known as Paul), ⁵⁶³  filled with the Holy Spirit, ⁵⁶⁴  stared straight ⁵⁶⁵  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ⁵⁶⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁵⁶⁷  13:11 Now ⁵⁶⁸  look, the hand of the Lord is against ⁵⁶⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁵⁷⁰  and darkness came over ⁵⁷¹  him, and he went around seeking people ⁵⁷²  to lead him by the hand. 13:12 Then when the proconsul ⁵⁷³  saw what had happened, he believed, ⁵⁷⁴  because he was greatly astounded ⁵⁷⁵  at the teaching about ⁵⁷⁶  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁵⁷⁷  from Paphos ⁵⁷⁸  and came to Perga ⁵⁷⁹  in Pamphylia, ⁵⁸⁰  but John ⁵⁸¹  left them and returned to Jerusalem. ⁵⁸²  13:14 Moving on from ⁵⁸³  Perga, ⁵⁸⁴  they arrived at Pisidian Antioch, ⁵⁸⁵  and on the Sabbath day they went into ⁵⁸⁶  the synagogue ⁵⁸⁷  and sat down. 13:15 After the reading from the law and the prophets, ⁵⁸⁸  the leaders of the synagogue ⁵⁸⁹  sent them a message, ⁵⁹⁰  saying, “Brothers, ⁵⁹¹  if you have any message ⁵⁹²  of exhortation ⁵⁹³  for the people, speak it.” ⁵⁹⁴  13:16 So Paul stood up, ⁵⁹⁵  gestured ⁵⁹⁶  with his hand and said,

“Men of Israel, ⁵⁹⁷  and you Gentiles who fear God, ⁵⁹⁸  listen: 13:17 The God of this people Israel ⁵⁹⁹  chose our ancestors ⁶⁰⁰  and made the people great ⁶⁰¹  during their stay as foreigners ⁶⁰²  in the country ⁶⁰³  of Egypt, and with uplifted arm ⁶⁰⁴  he led them out of it. 13:18 For ⁶⁰⁵  a period of about forty years he put up with ⁶⁰⁶  them in the wilderness. ⁶⁰⁷  13:19 After ⁶⁰⁸  he had destroyed ⁶⁰⁹  seven nations ⁶¹⁰  in the land of Canaan, he gave his people their land as an inheritance. ⁶¹¹  13:20 All this took ⁶¹²  about four hundred fifty years. After this ⁶¹³  he gave them judges until the time of ⁶¹⁴  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁶¹⁵  forty years. 13:22 After removing him, God ⁶¹⁶  raised up ⁶¹⁷  David their king. He testified about him: ⁶¹⁸  ‘I have found David ⁶¹⁹  the son of Jesse to be a man after my heart, ⁶²⁰  who will accomplish everything I want him to do.’ ⁶²¹  13:23 From the descendants ⁶²²  of this man ⁶²³  God brought to Israel a Savior, Jesus, just as he promised. ⁶²⁴  13:24 Before ⁶²⁵  Jesus ⁶²⁶  arrived, John ⁶²⁷  had proclaimed a baptism for repentance ⁶²⁸  to all the people of Israel. 13:25 But while John was completing his mission, ⁶²⁹  he said repeatedly, ⁶³⁰  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ⁶³¹  13:26 Brothers, ⁶³²  descendants ⁶³³  of Abraham’s family, ⁶³⁴  and those Gentiles among you who fear God, ⁶³⁵  the message ⁶³⁶  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ⁶³⁷  him, ⁶³⁸  and they fulfilled the sayings ⁶³⁹  of the prophets that are read every Sabbath by condemning ⁶⁴⁰  him. ⁶⁴¹  13:28 Though ⁶⁴²  they found ⁶⁴³  no basis ⁶⁴⁴  for a death sentence, ⁶⁴⁵  they asked Pilate to have him executed. 13:29 When they had accomplished ⁶⁴⁶  everything that was written ⁶⁴⁷  about him, they took him down ⁶⁴⁸  from the cross ⁶⁴⁹  and placed him ⁶⁵⁰  in a tomb. 13:30 But God raised ⁶⁵¹  him from the dead, 13:31 and ⁶⁵²  for many days he appeared to those who had accompanied ⁶⁵³  him from Galilee to Jerusalem. These ⁶⁵⁴  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ⁶⁵⁵  13:33 that this promise ⁶⁵⁶  God has fulfilled to us, their children, by raising ⁶⁵⁷  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁶⁵⁸  today I have fathered you.’ ⁶⁵⁹  13:34 But regarding the fact that he has raised Jesus ⁶⁶⁰  from the dead, never ⁶⁶¹  again to be ⁶⁶²  in a state of decay, God ⁶⁶³  has spoken in this way: ‘I will give you ⁶⁶⁴  the holy and trustworthy promises ⁶⁶⁵  made to David.’ ⁶⁶⁶  13:35 Therefore he also says in another psalm, ⁶⁶⁷  ‘You will not permit your Holy One ⁶⁶⁸  to experience ⁶⁶⁹  decay.’ ⁶⁷⁰  13:36 For David, after he had served ⁶⁷¹  God’s purpose in his own generation, died, ⁶⁷²  was buried with his ancestors, ⁶⁷³  and experienced ⁶⁷⁴  decay, 13:37 but the one ⁶⁷⁵  whom God raised up did not experience ⁶⁷⁶  decay. 13:38 Therefore let it be known to you, brothers, that through this one ⁶⁷⁷  forgiveness of sins is proclaimed to you, 13:39 and by this one ⁶⁷⁸  everyone who believes is justified ⁶⁷⁹  from everything from which the law of Moses could not justify ⁶⁸⁰  you. ⁶⁸¹  13:40 Watch out, ⁶⁸²  then, that what is spoken about by ⁶⁸³  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ⁶⁸⁴ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁶⁸⁵ 

13:42 As Paul and Barnabas ⁶⁸⁶  were going out, ⁶⁸⁷  the people ⁶⁸⁸  were urging ⁶⁸⁹  them to speak about these things ⁶⁹⁰  on the next Sabbath. 13:43 When the meeting of the synagogue ⁶⁹¹  had broken up, ⁶⁹²  many of the Jews and God-fearing proselytes ⁶⁹³  followed Paul and Barnabas, who were speaking with them and were persuading ⁶⁹⁴  them ⁶⁹⁵  to continue ⁶⁹⁶  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ⁶⁹⁷  13:45 But when the Jews saw the crowds, they were filled with jealousy, ⁶⁹⁸  and they began to contradict ⁶⁹⁹  what Paul was saying ⁷⁰⁰  by reviling him. ⁷⁰¹  13:46 Both Paul and Barnabas replied courageously, ⁷⁰²  “It was necessary to speak the word of God ⁷⁰³  to you first. Since you reject it and do not consider yourselves worthy ⁷⁰⁴  of eternal life, we ⁷⁰⁵  are turning to the Gentiles. ⁷⁰⁶  13:47 For this ⁷⁰⁷  is what the Lord has commanded us: ‘I have appointed ⁷⁰⁸  you to be a light ⁷⁰⁹  for the Gentiles, to bring salvation ⁷¹⁰  to the ends of the earth.’” ⁷¹¹  13:48 When the Gentiles heard this, they began to rejoice ⁷¹²  and praise ⁷¹³  the word of the Lord, and all who had been appointed for eternal life ⁷¹⁴  believed. 13:49 So the word of the Lord was spreading ⁷¹⁵  through the entire region. 13:50 But the Jews incited ⁷¹⁶  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁷¹⁷  of their region. 13:51 So after they shook ⁷¹⁸  the dust off their feet ⁷¹⁹  in protest against them, they went to Iconium. ⁷²⁰  13:52 And the disciples were filled with joy ⁷²¹  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁷²²  when Paul and Barnabas ⁷²³  went into the Jewish synagogue ⁷²⁴  and spoke in such a way that a large group ⁷²⁵  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ⁷²⁶  stirred up the Gentiles and poisoned their minds ⁷²⁷  against the brothers. 14:3 So they stayed there ⁷²⁸  for a considerable time, speaking out courageously for the Lord, who testified ⁷²⁹  to the message ⁷³⁰  of his grace, granting miraculous signs ⁷³¹  and wonders to be performed through their hands. 14:4 But the population ⁷³²  of the city was divided; some ⁷³³  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ⁷³⁴  an attempt to mistreat ⁷³⁵  them and stone them, ⁷³⁶  14:6 Paul and Barnabas ⁷³⁷  learned about it ⁷³⁸  and fled to the Lycaonian cities of Lystra ⁷³⁹  and Derbe ⁷⁴⁰  and the surrounding region. 14:7 There ⁷⁴¹  they continued to proclaim ⁷⁴²  the good news.

Paul and Barnabas at Lystra

14:8 In ⁷⁴³  Lystra ⁷⁴⁴  sat a man who could not use his feet, ⁷⁴⁵  lame from birth, ⁷⁴⁶  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ⁷⁴⁷  stared ⁷⁴⁸  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ⁷⁴⁹  And the man ⁷⁵⁰  leaped up and began walking. ⁷⁵¹  14:11 So when the crowds saw what Paul had done, they shouted ⁷⁵²  in the Lycaonian language, ⁷⁵³  “The gods have come down to us in human form!” ⁷⁵⁴  14:12 They began to call ⁷⁵⁵  Barnabas Zeus ⁷⁵⁶  and Paul Hermes, ⁷⁵⁷  because he was the chief speaker. 14:13 The priest of the temple ⁷⁵⁸  of Zeus, ⁷⁵⁹  located just outside the city, brought bulls ⁷⁶⁰  and garlands ⁷⁶¹  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁷⁶²  14:14 But when the apostles ⁷⁶³  Barnabas and Paul heard about ⁷⁶⁴  it, they tore ⁷⁶⁵  their clothes and rushed out ⁷⁶⁶  into the crowd, shouting, ⁷⁶⁷  14:15 “Men, why are you doing these things? We too are men, with human natures ⁷⁶⁸  just like you! We are proclaiming the good news to you, so that you should turn ⁷⁶⁹  from these worthless ⁷⁷⁰  things to the living God, who made the heaven, the earth, ⁷⁷¹  the sea, and everything that is in them. 14:16 In ⁷⁷²  past ⁷⁷³  generations he allowed all the nations ⁷⁷⁴  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ⁷⁷⁵  by giving you rain from heaven ⁷⁷⁶  and fruitful seasons, satisfying you ⁷⁷⁷  with food and your hearts with joy.” ⁷⁷⁸  14:18 Even by saying ⁷⁷⁹  these things, they scarcely persuaded ⁷⁸⁰  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ⁷⁸¹  and Iconium, ⁷⁸²  and after winning ⁷⁸³  the crowds over, they stoned ⁷⁸⁴  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ⁷⁸⁵  into the city. On ⁷⁸⁶  the next day he left with Barnabas for Derbe. ⁷⁸⁷ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ⁷⁸⁸  to Iconium, ⁷⁸⁹  and to Antioch. ⁷⁹⁰  14:22 They strengthened ⁷⁹¹  the souls of the disciples and encouraged them to continue ⁷⁹²  in the faith, saying, “We must enter the kingdom ⁷⁹³  of God through many persecutions.” ⁷⁹⁴  14:23 When they had appointed elders ⁷⁹⁵  for them in the various churches, ⁷⁹⁶  with prayer and fasting ⁷⁹⁷  they entrusted them to the protection ⁷⁹⁸  of the Lord in whom they had believed. 14:24 Then they passed through ⁷⁹⁹  Pisidia and came into Pamphylia, ⁸⁰⁰  14:25 and when they had spoken the word ⁸⁰¹  in Perga, ⁸⁰²  they went down to Attalia. ⁸⁰³  14:26 From there they sailed back to Antioch, ⁸⁰⁴  where they had been commended ⁸⁰⁵  to the grace of God for the work they had now completed. ⁸⁰⁶  14:27 When they arrived and gathered the church together, they reported ⁸⁰⁷  all the things God ⁸⁰⁸  had done with them, and that he had opened a door ⁸⁰⁹  of faith for the Gentiles. 14:28 So they spent ⁸¹⁰  considerable ⁸¹¹  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ⁸¹²  and began to teach the brothers, “Unless you are circumcised ⁸¹³  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ⁸¹⁴  with them, the church ⁸¹⁵  appointed Paul and Barnabas and some others from among them to go up to meet with ⁸¹⁶  the apostles and elders in Jerusalem ⁸¹⁷  about this point of disagreement. ⁸¹⁸  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁸¹⁹  and Samaria, they were relating at length ⁸²⁰  the conversion of the Gentiles and bringing great joy ⁸²¹  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ⁸²²  by the church and the apostles and the elders, and they reported ⁸²³  all the things God had done with them. ⁸²⁴  15:5 But some from the religious party of the Pharisees ⁸²⁵  who had believed stood up and said, “It is necessary ⁸²⁶  to circumcise the Gentiles ⁸²⁷  and to order them to observe ⁸²⁸  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ⁸²⁹  about this matter. 15:7 After there had been much debate, ⁸³⁰  Peter stood up and said to them, “Brothers, you know that some time ago ⁸³¹  God chose ⁸³²  me to preach to the Gentiles so they would hear the message ⁸³³  of the gospel ⁸³⁴  and believe. ⁸³⁵  15:8 And God, who knows the heart, ⁸³⁶  has testified ⁸³⁷  to them by giving them the Holy Spirit just as he did to us, ⁸³⁸  15:9 and he made no distinction ⁸³⁹  between them and us, cleansing ⁸⁴⁰  their hearts by faith. 15:10 So now why are you putting God to the test ⁸⁴¹  by placing on the neck of the disciples a yoke ⁸⁴²  that neither our ancestors ⁸⁴³  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ⁸⁴⁴  the grace of the Lord Jesus, in the same way as they are.” ⁸⁴⁵ 

15:12 The whole group kept quiet ⁸⁴⁶  and listened to Barnabas and Paul while they explained all the miraculous signs ⁸⁴⁷  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ⁸⁴⁸  James replied, ⁸⁴⁹  “Brothers, listen to me. 15:14 Simeon ⁸⁵⁰  has explained ⁸⁵¹  how God first concerned himself ⁸⁵²  to select ⁸⁵³  from among the Gentiles ⁸⁵⁴  a people for his name. 15:15 The ⁸⁵⁵  words of the prophets agree ⁸⁵⁶  with this, as it is written,

15:16 ‘After this ⁸⁵⁷  I ⁸⁵⁸  will return,

and I will rebuild the fallen tent ⁸⁵⁹  of David;

I will rebuild its ruins and restore ⁸⁶⁰  it,

15:17 so that the rest of humanity ⁸⁶¹  may seek the Lord,

namely, ⁸⁶²  all the Gentiles ⁸⁶³  I have called to be my own,’ ⁸⁶⁴  says the Lord, ⁸⁶⁵  who makes these things 15:18 known ⁸⁶⁶  from long ago. ⁸⁶⁷ 

15:19 “Therefore I conclude ⁸⁶⁸  that we should not cause extra difficulty ⁸⁶⁹  for those among the Gentiles ⁸⁷⁰  who are turning to God, 15:20 but that we should write them a letter ⁸⁷¹  telling them to abstain ⁸⁷²  from things defiled ⁸⁷³  by idols and from sexual immorality and from what has been strangled ⁸⁷⁴  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ⁸⁷⁵  because he is read aloud ⁸⁷⁶  in the synagogues ⁸⁷⁷  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ⁸⁷⁸  to send men chosen from among them, Judas called Barsabbas and Silas, ⁸⁷⁹  leaders among the brothers, to Antioch ⁸⁸⁰  with Paul and Barnabas. 15:23 They sent this letter with them: ⁸⁸¹ 

From the apostles ⁸⁸²  and elders, your brothers, ⁸⁸³  to the Gentile brothers and sisters ⁸⁸⁴  in Antioch, ⁸⁸⁵  Syria, ⁸⁸⁶  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁸⁸⁷  you, upsetting ⁸⁸⁸  your minds ⁸⁸⁹  by what they said, ⁸⁹⁰  15:25 we have unanimously ⁸⁹¹  decided ⁸⁹²  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ⁸⁹³  have risked their lives ⁸⁹⁴  for the name of our Lord Jesus Christ. ⁸⁹⁵  15:27 Therefore we are sending ⁸⁹⁶  Judas and Silas ⁸⁹⁷  who will tell you these things themselves in person. ⁸⁹⁸  15:28 For it seemed best to the Holy Spirit and to us ⁸⁹⁹  not to place any greater burden on you than these necessary rules: ⁹⁰⁰  15:29 that you abstain from meat that has been sacrificed to idols ⁹⁰¹  and from blood and from what has been strangled ⁹⁰²  and from sexual immorality. ⁹⁰³  If you keep yourselves from doing these things, ⁹⁰⁴  you will do well. Farewell. ⁹⁰⁵ 

15:30 So when they were dismissed, ⁹⁰⁶  they went down to Antioch, ⁹⁰⁷  and after gathering the entire group ⁹⁰⁸  together, they delivered the letter. 15:31 When they read it aloud, ⁹⁰⁹  the people ⁹¹⁰  rejoiced at its encouragement. ⁹¹¹  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ⁹¹²  15:33 After ⁹¹³  they had spent some time there, ⁹¹⁴  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ⁹¹⁵  15:35 But Paul and Barnabas remained in Antioch, ⁹¹⁶  teaching and proclaiming (along with many others) ⁹¹⁷  the word of the Lord. ⁹¹⁸ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁹¹⁹  and visit the brothers in every town where we proclaimed the word of the Lord ⁹²⁰  to see how they are doing.” ⁹²¹  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ⁹²²  that they should not take along this one who had left them in Pamphylia ⁹²³  and had not accompanied them in the work. 15:39 They had ⁹²⁴  a sharp disagreement, ⁹²⁵  so that they parted company. Barnabas took along ⁹²⁶  Mark and sailed away to Cyprus, ⁹²⁷  15:40 but Paul chose Silas and set out, commended ⁹²⁸  to the grace of the Lord by the brothers and sisters. ⁹²⁹  15:41 He passed through Syria and Cilicia, strengthening ⁹³⁰  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁹³¹  and to Lystra. ⁹³²  A disciple ⁹³³  named Timothy was there, the son of a Jewish woman who was a believer, ⁹³⁴  but whose father was a Greek. ⁹³⁵  16:2 The brothers in Lystra ⁹³⁶  and Iconium ⁹³⁷  spoke well ⁹³⁸  of him. ⁹³⁹  16:3 Paul wanted Timothy ⁹⁴⁰  to accompany him, and he took ⁹⁴¹  him and circumcised ⁹⁴²  him because of the Jews who were in those places, ⁹⁴³  for they all knew that his father was Greek. ⁹⁴⁴  16:4 As they went through the towns, ⁹⁴⁵  they passed on ⁹⁴⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ⁹⁴⁷  for the Gentile believers ⁹⁴⁸  to obey. ⁹⁴⁹  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁹⁵⁰ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁹⁵¹  and Galatia, ⁹⁵²  having been prevented ⁹⁵³  by the Holy Spirit from speaking the message ⁹⁵⁴  in the province of Asia. ⁹⁵⁵  16:7 When they came to ⁹⁵⁶  Mysia, ⁹⁵⁷  they attempted to go into Bithynia, ⁹⁵⁸  but the Spirit of Jesus did not allow ⁹⁵⁹  them to do this, ⁹⁶⁰  16:8 so they passed through ⁹⁶¹  Mysia ⁹⁶²  and went down to Troas. ⁹⁶³  16:9 A ⁹⁶⁴  vision appeared to Paul during the night: A Macedonian man was standing there ⁹⁶⁵  urging him, ⁹⁶⁶  “Come over ⁹⁶⁷  to Macedonia ⁹⁶⁸  and help us!” 16:10 After Paul ⁹⁶⁹  saw the vision, we attempted ⁹⁷⁰  immediately to go over to Macedonia, ⁹⁷¹  concluding that God had called ⁹⁷²  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁹⁷³  from Troas ⁹⁷⁴  and sailed a straight course ⁹⁷⁵  to Samothrace, ⁹⁷⁶  the next day to Neapolis, ⁹⁷⁷  16:12 and from there to Philippi, ⁹⁷⁸  which is a leading city of that district ⁹⁷⁹  of Macedonia, ⁹⁸⁰  a Roman colony. ⁹⁸¹  We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ⁹⁸²  and began to speak ⁹⁸³  to the women ⁹⁸⁴  who had assembled there. ⁹⁸⁵  16:14 A ⁹⁸⁶  woman named Lydia, a dealer in purple cloth ⁹⁸⁷  from the city of Thyatira, ⁹⁸⁸  a God-fearing woman, listened to us. ⁹⁸⁹  The Lord opened her heart to respond ⁹⁹⁰  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁹⁹¹  “If ⁹⁹²  you consider me to be a believer in the Lord, ⁹⁹³  come and stay in my house.” And she persuaded ⁹⁹⁴  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ⁹⁹⁵  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ⁹⁹⁶  She ⁹⁹⁷  brought her owners ⁹⁹⁸  a great profit by fortune-telling. ⁹⁹⁹  16:17 She followed behind Paul and us and kept crying out, ¹⁰⁰⁰  “These men are servants ¹⁰⁰¹  of the Most High God, who are proclaiming to you the way ¹⁰⁰²  of salvation.” ¹⁰⁰³  16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁰⁰⁴  and turned ¹⁰⁰⁵  and said to the spirit, “I command you in the name of Jesus Christ ¹⁰⁰⁶  to come out of her!” And it came out of her at once. ¹⁰⁰⁷  16:19 But when her owners ¹⁰⁰⁸  saw their hope of profit ¹⁰⁰⁹  was gone, they seized ¹⁰¹⁰  Paul and Silas and dragged ¹⁰¹¹  them into the marketplace before the authorities. 16:20 When ¹⁰¹²  they had brought them ¹⁰¹³  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁰¹⁴  They are ¹⁰¹⁵  Jews 16:21 and are advocating ¹⁰¹⁶  customs that are not lawful for us to accept ¹⁰¹⁷  or practice, ¹⁰¹⁸  since we are ¹⁰¹⁹  Romans.”

16:22 The crowd joined the attack ¹⁰²⁰  against them, and the magistrates tore the clothes ¹⁰²¹  off Paul and Silas ¹⁰²²  and ordered them to be beaten with rods. ¹⁰²³  16:23 After they had beaten them severely, ¹⁰²⁴  they threw them into prison and commanded ¹⁰²⁵  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ¹⁰²⁶  and fastened their feet in the stocks. ¹⁰²⁷ 

16:25 About midnight Paul and Silas were praying ¹⁰²⁸  and singing hymns to God, ¹⁰²⁹  and the rest of ¹⁰³⁰  the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ¹⁰³¹  of all the prisoners came loose. 16:27 When the jailer woke up ¹⁰³²  and saw the doors of the prison standing open, ¹⁰³³  he drew his sword and was about to kill himself, ¹⁰³⁴  because he assumed ¹⁰³⁵  the prisoners had escaped. 16:28 But Paul called out loudly, ¹⁰³⁶  “Do not harm yourself, ¹⁰³⁷  for we are all here!” 16:29 Calling for lights, the jailer ¹⁰³⁸  rushed in and fell down ¹⁰³⁹  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ¹⁰⁴⁰  and asked, “Sirs, what must ¹⁰⁴¹  I do to be saved?” 16:31 They replied, ¹⁰⁴²  “Believe ¹⁰⁴³  in the Lord Jesus ¹⁰⁴⁴  and you will be saved, you and your household.” 16:32 Then ¹⁰⁴⁵  they spoke the word of the Lord ¹⁰⁴⁶  to him, along with all those who were in his house. 16:33 At ¹⁰⁴⁷  that hour of the night he took them ¹⁰⁴⁸  and washed their wounds; ¹⁰⁴⁹  then ¹⁰⁵⁰  he and all his family ¹⁰⁵¹  were baptized right away. ¹⁰⁵²  16:34 The jailer ¹⁰⁵³  brought them into his house and set food ¹⁰⁵⁴  before them, and he rejoiced greatly ¹⁰⁵⁵  that he had come to believe ¹⁰⁵⁶  in God, together with his entire household. ¹⁰⁵⁷  16:35 At daybreak ¹⁰⁵⁸  the magistrates ¹⁰⁵⁹  sent their police officers, ¹⁰⁶⁰  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ¹⁰⁶¹  “The magistrates have sent orders ¹⁰⁶²  to release you. So come out now and go in peace.” ¹⁰⁶³  16:37 But Paul said to the police officers, ¹⁰⁶⁴  “They had us beaten in public ¹⁰⁶⁵  without a proper trial ¹⁰⁶⁶  – even though we are Roman citizens ¹⁰⁶⁷  – and they threw us ¹⁰⁶⁸  in prison. And now they want to send us away ¹⁰⁶⁹  secretly? Absolutely not! They ¹⁰⁷⁰  themselves must come and escort us out!” ¹⁰⁷¹  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹⁰⁷²  were Roman citizens ¹⁰⁷³  16:39 and came ¹⁰⁷⁴  and apologized to them. After ¹⁰⁷⁵  they brought them out, they asked them repeatedly ¹⁰⁷⁶  to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ¹⁰⁷⁷  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ¹⁰⁷⁸  Amphipolis ¹⁰⁷⁹  and Apollonia, ¹⁰⁸⁰  they came to Thessalonica, ¹⁰⁸¹  where there was a Jewish synagogue. ¹⁰⁸²  17:2 Paul went to the Jews in the synagogue, ¹⁰⁸³  as he customarily did, and on three Sabbath days he addressed ¹⁰⁸⁴  them from the scriptures, 17:3 explaining and demonstrating ¹⁰⁸⁵  that the Christ ¹⁰⁸⁶  had to suffer and to rise from the dead, ¹⁰⁸⁷  saying, ¹⁰⁸⁸  “This Jesus I am proclaiming to you is the Christ.” ¹⁰⁸⁹  17:4 Some of them were persuaded ¹⁰⁹⁰  and joined Paul and Silas, along with a large group ¹⁰⁹¹  of God-fearing Greeks ¹⁰⁹²  and quite a few ¹⁰⁹³  prominent women. 17:5 But the Jews became jealous, ¹⁰⁹⁴  and gathering together some worthless men from the rabble in the marketplace, ¹⁰⁹⁵  they formed a mob ¹⁰⁹⁶  and set the city in an uproar. ¹⁰⁹⁷  They attacked Jason’s house, ¹⁰⁹⁸  trying to find Paul and Silas ¹⁰⁹⁹  to bring them out to the assembly. ¹¹⁰⁰  17:6 When they did not find them, they dragged ¹¹⁰¹  Jason and some of the brothers before the city officials, ¹¹⁰²  screaming, “These people who have stirred up trouble ¹¹⁰³  throughout the world ¹¹⁰⁴  have come here too, 17:7 and ¹¹⁰⁵  Jason has welcomed them as guests! They ¹¹⁰⁶  are all acting against Caesar’s ¹¹⁰⁷  decrees, saying there is another king named ¹¹⁰⁸  Jesus!” ¹¹⁰⁹  17:8 They caused confusion among ¹¹¹⁰  the crowd and the city officials ¹¹¹¹  who heard these things. 17:9 After ¹¹¹²  the city officials ¹¹¹³  had received bail ¹¹¹⁴  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹¹¹⁵  at once, during the night. When they arrived, ¹¹¹⁶  they went to the Jewish synagogue. ¹¹¹⁷  17:11 These Jews ¹¹¹⁸  were more open-minded ¹¹¹⁹  than those in Thessalonica, ¹¹²⁰  for they eagerly ¹¹²¹  received ¹¹²²  the message, examining ¹¹²³  the scriptures carefully every day ¹¹²⁴  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ¹¹²⁵  prominent ¹¹²⁶  Greek women and men. 17:13 But when the Jews from Thessalonica ¹¹²⁷  heard that Paul had also proclaimed the word of God ¹¹²⁸  in Berea, ¹¹²⁹  they came there too, inciting ¹¹³⁰  and disturbing ¹¹³¹  the crowds. 17:14 Then the brothers sent Paul away to the coast ¹¹³²  at once, but Silas and Timothy remained in Berea. ¹¹³³  17:15 Those who accompanied Paul escorted him as far as Athens, ¹¹³⁴  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹¹³⁵ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹¹³⁶  his spirit was greatly upset ¹¹³⁷  because he saw ¹¹³⁸  the city was full of idols. 17:17 So he was addressing ¹¹³⁹  the Jews and the God-fearing Gentiles ¹¹⁴⁰  in the synagogue, ¹¹⁴¹  and in the marketplace every day ¹¹⁴²  those who happened to be there. 17:18 Also some of the Epicurean ¹¹⁴³  and Stoic ¹¹⁴⁴  philosophers were conversing ¹¹⁴⁵  with him, and some were asking, ¹¹⁴⁶  “What does this foolish babbler ¹¹⁴⁷  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹¹⁴⁸  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹¹⁴⁹  17:19 So they took Paul and ¹¹⁵⁰  brought him to the Areopagus, ¹¹⁵¹  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ¹¹⁵²  to our ears, so we want to know what they ¹¹⁵³  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ¹¹⁵⁴  in nothing else than telling ¹¹⁵⁵  or listening to something new.) ¹¹⁵⁶ 

17:22 So Paul stood ¹¹⁵⁷  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹¹⁵⁸  in all respects. ¹¹⁵⁹  17:23 For as I went around and observed closely your objects of worship, ¹¹⁶⁰  I even found an altar with this inscription: ¹¹⁶¹  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹¹⁶²  this I proclaim to you. 17:24 The God who made the world and everything in it, ¹¹⁶³  who is ¹¹⁶⁴  Lord of heaven and earth, does not live in temples made by human hands, ¹¹⁶⁵  17:25 nor is he served by human hands, as if he needed anything, ¹¹⁶⁶  because he himself gives life and breath and everything to everyone. ¹¹⁶⁷  17:26 From one man ¹¹⁶⁸  he made every nation of the human race ¹¹⁶⁹  to inhabit the entire earth, ¹¹⁷⁰  determining their set times ¹¹⁷¹  and the fixed limits of the places where they would live, ¹¹⁷²  17:27 so that they would search for God and perhaps grope around ¹¹⁷³  for him and find him, ¹¹⁷⁴  though he is ¹¹⁷⁵  not far from each one of us. 17:28 For in him we live and move about ¹¹⁷⁶  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹¹⁷⁷  17:29 So since we are God’s offspring, we should not think the deity ¹¹⁷⁸  is like gold or silver or stone, an image ¹¹⁷⁹  made by human ¹¹⁸⁰  skill ¹¹⁸¹  and imagination. ¹¹⁸²  17:30 Therefore, although God has overlooked ¹¹⁸³  such times of ignorance, ¹¹⁸⁴  he now commands all people ¹¹⁸⁵  everywhere to repent, ¹¹⁸⁶  17:31 because he has set ¹¹⁸⁷  a day on which he is going to judge the world ¹¹⁸⁸  in righteousness, by a man whom he designated, ¹¹⁸⁹  having provided proof to everyone by raising ¹¹⁹⁰  him from the dead.”

17:32 Now when they heard about ¹¹⁹¹  the resurrection from the dead, some began to scoff, ¹¹⁹²  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ¹¹⁹³  17:34 But some people ¹¹⁹⁴  joined him ¹¹⁹⁵  and believed. Among them ¹¹⁹⁶  were Dionysius, who was a member of the Areopagus, ¹¹⁹⁷  a woman ¹¹⁹⁸  named Damaris, and others with them.

Paul at Corinth

18:1 After this ¹¹⁹⁹  Paul ¹²⁰⁰  departed from ¹²⁰¹  Athens ¹²⁰²  and went to Corinth. ¹²⁰³  18:2 There he ¹²⁰⁴  found ¹²⁰⁵  a Jew named Aquila, ¹²⁰⁶  a native of Pontus, ¹²⁰⁷  who had recently come from Italy with his wife Priscilla, because Claudius ¹²⁰⁸  had ordered all the Jews to depart from ¹²⁰⁹  Rome. ¹²¹⁰  Paul approached ¹²¹¹  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ¹²¹²  (for they were tentmakers ¹²¹³  by trade). ¹²¹⁴  18:4 He addressed ¹²¹⁵  both Jews and Greeks in the synagogue ¹²¹⁶  every Sabbath, attempting to persuade ¹²¹⁷  them.

18:5 Now when Silas and Timothy arrived ¹²¹⁸  from Macedonia, ¹²¹⁹  Paul became wholly absorbed with proclaiming ¹²²⁰  the word, testifying ¹²²¹  to the Jews that Jesus was the Christ. ¹²²²  18:6 When they opposed him ¹²²³  and reviled him, ¹²²⁴  he protested by shaking out his clothes ¹²²⁵  and said to them, “Your blood ¹²²⁶  be on your own heads! I am guiltless! ¹²²⁷  From now on I will go to the Gentiles!” 18:7 Then Paul ¹²²⁸  left ¹²²⁹  the synagogue ¹²³⁰  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹²³¹  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ¹²³²  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹²³³  believed and were baptized. 18:9 The Lord said to Paul by a vision ¹²³⁴  in the night, ¹²³⁵  “Do not be afraid, ¹²³⁶  but speak and do not be silent, 18:10 because I am with you, and no one will assault ¹²³⁷  you to harm ¹²³⁸  you, because I have many people in this city.” 18:11 So he stayed there ¹²³⁹  a year and six months, teaching the word of God among them. ¹²⁴⁰ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ¹²⁴¹  was proconsul ¹²⁴²  of Achaia, ¹²⁴³  the Jews attacked Paul together ¹²⁴⁴  and brought him before the judgment seat, ¹²⁴⁵  18:13 saying, “This man is persuading ¹²⁴⁶  people to worship God in a way contrary to ¹²⁴⁷  the law!” 18:14 But just as Paul was about to speak, ¹²⁴⁸  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹²⁴⁹  I would have been justified in accepting the complaint ¹²⁵⁰  of you Jews, ¹²⁵¹  18:15 but since it concerns points of disagreement ¹²⁵²  about words and names and your own law, settle ¹²⁵³  it yourselves. I will not be ¹²⁵⁴  a judge of these things!” 18:16 Then he had them forced away ¹²⁵⁵  from the judgment seat. ¹²⁵⁶  18:17 So they all seized Sosthenes, the president of the synagogue, ¹²⁵⁷  and began to beat ¹²⁵⁸  him in front of the judgment seat. ¹²⁵⁹  Yet none of these things were of any concern ¹²⁶⁰  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹²⁶¹  many more days in Corinth, ¹²⁶²  said farewell to ¹²⁶³  the brothers and sailed away to Syria accompanied by ¹²⁶⁴  Priscilla and Aquila. ¹²⁶⁵  He ¹²⁶⁶  had his hair cut off ¹²⁶⁷  at Cenchrea ¹²⁶⁸  because he had made a vow. ¹²⁶⁹  18:19 When they reached Ephesus, ¹²⁷⁰  Paul ¹²⁷¹  left Priscilla and Aquila ¹²⁷²  behind there, but he himself went ¹²⁷³  into the synagogue ¹²⁷⁴  and addressed ¹²⁷⁵  the Jews. 18:20 When they asked him to stay longer, he would not consent, ¹²⁷⁶  18:21 but said farewell to ¹²⁷⁷  them and added, ¹²⁷⁸  “I will come back ¹²⁷⁹  to you again if God wills.” ¹²⁸⁰  Then ¹²⁸¹  he set sail from Ephesus, 18:22 and when he arrived ¹²⁸²  at Caesarea, ¹²⁸³  he went up and greeted ¹²⁸⁴  the church at Jerusalem ¹²⁸⁵  and then went down to Antioch. ¹²⁸⁶  18:23 After he spent ¹²⁸⁷  some time there, Paul left and went through the region of Galatia ¹²⁸⁸  and Phrygia, ¹²⁸⁹  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ¹²⁹⁰  He was an eloquent speaker, ¹²⁹¹  well-versed ¹²⁹²  in the scriptures. 18:25 He had been instructed in ¹²⁹³  the way of the Lord, and with great enthusiasm ¹²⁹⁴  he spoke and taught accurately the facts ¹²⁹⁵  about Jesus, although he knew ¹²⁹⁶  only the baptism of John. 18:26 He began to speak out fearlessly ¹²⁹⁷  in the synagogue, ¹²⁹⁸  but when Priscilla and Aquila ¹²⁹⁹  heard him, they took him aside ¹³⁰⁰  and explained the way of God to him more accurately. 18:27 When Apollos ¹³⁰¹  wanted to cross over to Achaia, ¹³⁰²  the brothers encouraged ¹³⁰³  him ¹³⁰⁴  and wrote to the disciples to welcome him. When he arrived, he ¹³⁰⁵  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ¹³⁰⁶  in public debate, ¹³⁰⁷  demonstrating from the scriptures that the Christ ¹³⁰⁸  was Jesus. ¹³⁰⁹ 

Disciples of John the Baptist at Ephesus

19:1 While ¹³¹⁰  Apollos was in Corinth, ¹³¹¹  Paul went through the inland ¹³¹²  regions ¹³¹³  and came to Ephesus. ¹³¹⁴  He ¹³¹⁵  found some disciples there ¹³¹⁶  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹³¹⁷  They replied, ¹³¹⁸  “No, we have not even ¹³¹⁹  heard that there is a Holy Spirit.” 19:3 So Paul ¹³²⁰  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹³²¹  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹³²²  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ¹³²³  his hands on them, the Holy Spirit came ¹³²⁴  upon them, and they began to speak ¹³²⁵  in tongues and to prophesy. ¹³²⁶  19:7 (Now there were about twelve men in all.) ¹³²⁷ 

Paul Continues to Minister at Ephesus

19:8 So Paul ¹³²⁸  entered ¹³²⁹  the synagogue ¹³³⁰  and spoke out fearlessly ¹³³¹  for three months, addressing ¹³³²  and convincing ¹³³³  them about the kingdom of God. ¹³³⁴  19:9 But when ¹³³⁵  some were stubborn ¹³³⁶  and refused to believe, reviling ¹³³⁷  the Way ¹³³⁸  before the congregation, he left ¹³³⁹  them and took the disciples with him, ¹³⁴⁰  addressing ¹³⁴¹  them every day ¹³⁴²  in the lecture hall ¹³⁴³  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ¹³⁴⁴  both Jews and Greeks, heard the word of the Lord. ¹³⁴⁵ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹³⁴⁶  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ¹³⁴⁷  were brought ¹³⁴⁸  to the sick, their diseases left them and the evil spirits went out of them. ¹³⁴⁹  19:13 But some itinerant ¹³⁵⁰  Jewish exorcists tried to invoke the name ¹³⁵¹  of the Lord Jesus over those who were possessed by ¹³⁵²  evil spirits, saying, “I sternly warn ¹³⁵³  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ¹³⁵⁴  Sceva, a Jewish high priest, were doing this.) ¹³⁵⁵  19:15 But the evil spirit replied to them, ¹³⁵⁶  “I know about Jesus ¹³⁵⁷  and I am acquainted with ¹³⁵⁸  Paul, but who are you?” ¹³⁵⁹  19:16 Then the man who was possessed by ¹³⁶⁰  the evil spirit jumped on ¹³⁶¹  them and beat them all into submission. ¹³⁶²  He prevailed ¹³⁶³  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ¹³⁶⁴  both Jews and Greeks; fear came over ¹³⁶⁵  them all, and the name of the Lord Jesus was praised. ¹³⁶⁶  19:18 Many of those who had believed came forward, ¹³⁶⁷  confessing and making their deeds known. ¹³⁶⁸  19:19 Large numbers ¹³⁶⁹  of those who had practiced magic ¹³⁷⁰  collected their books ¹³⁷¹  and burned them up in the presence of everyone. ¹³⁷²  When ¹³⁷³  the value of the books was added up, it was found to total fifty thousand silver coins. ¹³⁷⁴  19:20 In this way the word of the Lord ¹³⁷⁵  continued to grow in power ¹³⁷⁶  and to prevail. ¹³⁷⁷ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹³⁷⁸  Paul resolved ¹³⁷⁹  to go to Jerusalem, ¹³⁸⁰  passing through Macedonia ¹³⁸¹  and Achaia. ¹³⁸²  He said, ¹³⁸³  “After I have been there, I must also see Rome.” ¹³⁸⁴  19:22 So after sending ¹³⁸⁵  two of his assistants, ¹³⁸⁶  Timothy and Erastus, to Macedonia, ¹³⁸⁷  he himself stayed on for a while in the province of Asia. ¹³⁸⁸ 

19:23 At ¹³⁸⁹  that time ¹³⁹⁰  a great disturbance ¹³⁹¹  took place concerning the Way. ¹³⁹²  19:24 For a man named Demetrius, a silversmith who made silver shrines ¹³⁹³  of Artemis, ¹³⁹⁴  brought a great deal ¹³⁹⁵  of business ¹³⁹⁶  to the craftsmen. 19:25 He gathered ¹³⁹⁷  these ¹³⁹⁸  together, along with the workmen in similar trades, ¹³⁹⁹  and said, “Men, you know that our prosperity ¹⁴⁰⁰  comes from this business. 19:26 And you see and hear that this Paul has persuaded ¹⁴⁰¹  and turned away ¹⁴⁰²  a large crowd, ¹⁴⁰³  not only in Ephesus ¹⁴⁰⁴  but in practically all of the province of Asia, ¹⁴⁰⁵  by saying ¹⁴⁰⁶  that gods made by hands are not gods at all. ¹⁴⁰⁷  19:27 There is danger not only that this business of ours will come into disrepute, ¹⁴⁰⁸  but also that the temple of the great goddess Artemis ¹⁴⁰⁹  will be regarded as nothing, ¹⁴¹⁰  and she whom all the province of Asia ¹⁴¹¹  and the world worship will suffer the loss of her greatness.” ¹⁴¹² 

19:28 When ¹⁴¹³  they heard ¹⁴¹⁴  this they became enraged ¹⁴¹⁵  and began to shout, ¹⁴¹⁶  “Great is Artemis ¹⁴¹⁷  of the Ephesians!” 19:29 The ¹⁴¹⁸  city was filled with the uproar, ¹⁴¹⁹  and the crowd ¹⁴²⁰  rushed to the theater ¹⁴²¹  together, ¹⁴²²  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ¹⁴²³  the disciples would not let him. 19:31 Even some of the provincial authorities ¹⁴²⁴  who were his friends sent ¹⁴²⁵  a message ¹⁴²⁶  to him, urging him not to venture ¹⁴²⁷  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹⁴²⁸  19:33 Some of the crowd concluded ¹⁴²⁹  it was about ¹⁴³⁰  Alexander because the Jews had pushed him to the front. ¹⁴³¹  Alexander, gesturing ¹⁴³²  with his hand, was wanting to make a defense ¹⁴³³  before the public assembly. ¹⁴³⁴  19:34 But when they recognized ¹⁴³⁵  that he was a Jew, they all shouted in unison, ¹⁴³⁶  “Great is Artemis ¹⁴³⁷  of the Ephesians!” for about two hours. ¹⁴³⁸  19:35 After the city secretary ¹⁴³⁹  quieted the crowd, he said, “Men of Ephesus, what person ¹⁴⁴⁰  is there who does not know that the city of the Ephesians is the keeper ¹⁴⁴¹  of the temple of the great Artemis ¹⁴⁴²  and of her image that fell from heaven? ¹⁴⁴³  19:36 So because these facts ¹⁴⁴⁴  are indisputable, ¹⁴⁴⁵  you must keep quiet ¹⁴⁴⁶  and not do anything reckless. ¹⁴⁴⁷  19:37 For you have brought these men here who are neither temple robbers ¹⁴⁴⁸  nor blasphemers of our goddess. ¹⁴⁴⁹  19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁴⁵⁰  against someone, the courts are open ¹⁴⁵¹  and there are proconsuls; let them bring charges against one another there. ¹⁴⁵²  19:39 But if you want anything in addition, ¹⁴⁵³  it will have to be settled ¹⁴⁵⁴  in a legal assembly. ¹⁴⁵⁵  19:40 For ¹⁴⁵⁶  we are in danger of being charged with rioting ¹⁴⁵⁷  today, since there is no cause we can give to explain ¹⁴⁵⁸  this disorderly gathering.” ¹⁴⁵⁹  19:41 After ¹⁴⁶⁰  he had said ¹⁴⁶¹  this, ¹⁴⁶²  he dismissed the assembly. ¹⁴⁶³ 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹⁴⁶⁴  them and saying farewell, ¹⁴⁶⁵  he left to go to Macedonia. ¹⁴⁶⁶  20:2 After he had gone through those regions ¹⁴⁶⁷  and spoken many words of encouragement ¹⁴⁶⁸  to the believers there, ¹⁴⁶⁹  he came to Greece, ¹⁴⁷⁰  20:3 where he stayed ¹⁴⁷¹  for three months. Because the Jews had made ¹⁴⁷²  a plot ¹⁴⁷³  against him as he was intending ¹⁴⁷⁴  to sail ¹⁴⁷⁵  for Syria, he decided ¹⁴⁷⁶  to return through Macedonia. ¹⁴⁷⁷  20:4 Paul ¹⁴⁷⁸  was accompanied by Sopater son of Pyrrhus from Berea, ¹⁴⁷⁹  Aristarchus and Secundus from Thessalonica, ¹⁴⁸⁰  Gaius ¹⁴⁸¹  from Derbe, ¹⁴⁸²  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ¹⁴⁸³  20:5 These had gone on ahead ¹⁴⁸⁴  and were waiting for us in Troas. ¹⁴⁸⁵  20:6 We ¹⁴⁸⁶  sailed away from Philippi ¹⁴⁸⁷  after the days of Unleavened Bread, ¹⁴⁸⁸  and within five days ¹⁴⁸⁹  we came to the others ¹⁴⁹⁰  in Troas, ¹⁴⁹¹  where we stayed for seven days. 20:7 On the first day ¹⁴⁹²  of the week, when we met ¹⁴⁹³  to break bread, Paul began to speak ¹⁴⁹⁴  to the people, and because he intended ¹⁴⁹⁵  to leave the next day, he extended ¹⁴⁹⁶  his message until midnight. 20:8 (Now there were many lamps ¹⁴⁹⁷  in the upstairs room where we were meeting.) ¹⁴⁹⁸  20:9 A young man named Eutychus, who was sitting in the window, ¹⁴⁹⁹  was sinking ¹⁵⁰⁰  into a deep sleep while Paul continued to speak ¹⁵⁰¹  for a long time. Fast asleep, ¹⁵⁰²  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ¹⁵⁰³  threw himself ¹⁵⁰⁴  on the young man, ¹⁵⁰⁵  put his arms around him, ¹⁵⁰⁶  and said, “Do not be distressed, for he is still alive!” ¹⁵⁰⁷  20:11 Then Paul ¹⁵⁰⁸  went back upstairs, ¹⁵⁰⁹  and after he had broken bread and eaten, he talked with them ¹⁵¹⁰  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ¹⁵¹¹  comforted.

The Voyage to Miletus

20:13 We went on ahead ¹⁵¹²  to the ship and put out to sea ¹⁵¹³  for Assos, ¹⁵¹⁴  intending ¹⁵¹⁵  to take Paul aboard there, for he had arranged it this way. ¹⁵¹⁶  He ¹⁵¹⁷  himself was intending ¹⁵¹⁸  to go there by land. ¹⁵¹⁹  20:14 When he met us in Assos, ¹⁵²⁰  we took him aboard ¹⁵²¹  and went to Mitylene. ¹⁵²²  20:15 We set sail ¹⁵²³  from there, and on the following day we arrived off Chios. ¹⁵²⁴  The next day we approached ¹⁵²⁵  Samos, ¹⁵²⁶  and the day after that we arrived at Miletus. ¹⁵²⁷  20:16 For Paul had decided to sail past Ephesus ¹⁵²⁸  so as not to spend time ¹⁵²⁹  in the province of Asia, ¹⁵³⁰  for he was hurrying ¹⁵³¹  to arrive in Jerusalem, ¹⁵³²  if possible, ¹⁵³³  by the day of Pentecost. 20:17 From Miletus ¹⁵³⁴  he sent a message ¹⁵³⁵  to Ephesus, telling the elders of the church to come to him. ¹⁵³⁶ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹⁵³⁷  the whole time I was with you, from the first day I set foot ¹⁵³⁸  in the province of Asia, ¹⁵³⁹  20:19 serving the Lord with all humility ¹⁵⁴⁰  and with tears, and with the trials that happened to me because of the plots ¹⁵⁴¹  of the Jews. 20:20 You know that I did not hold back from proclaiming ¹⁵⁴²  to you anything that would be helpful, ¹⁵⁴³  and from teaching you publicly ¹⁵⁴⁴  and from house to house, 20:21 testifying ¹⁵⁴⁵  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹⁵⁴⁶  20:22 And now, ¹⁵⁴⁷  compelled ¹⁵⁴⁸  by the Spirit, I am going to Jerusalem ¹⁵⁴⁹  without knowing what will happen to me there, ¹⁵⁵⁰  20:23 except ¹⁵⁵¹  that the Holy Spirit warns ¹⁵⁵²  me in town after town ¹⁵⁵³  that ¹⁵⁵⁴  imprisonment ¹⁵⁵⁵  and persecutions ¹⁵⁵⁶  are waiting for me. 20:24 But I do not consider my life ¹⁵⁵⁷  worth anything ¹⁵⁵⁸  to myself, so that ¹⁵⁵⁹  I may finish my task ¹⁵⁶⁰  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁵⁶¹  of God’s grace.

20:25 “And now ¹⁵⁶²  I know that none ¹⁵⁶³  of you among whom I went around proclaiming the kingdom ¹⁵⁶⁴  will see me ¹⁵⁶⁵  again. 20:26 Therefore I declare ¹⁵⁶⁶  to you today that I am innocent ¹⁵⁶⁷  of the blood of you all. ¹⁵⁶⁸  20:27 For I did not hold back from ¹⁵⁶⁹  announcing ¹⁵⁷⁰  to you the whole purpose ¹⁵⁷¹  of God. 20:28 Watch out for ¹⁵⁷²  yourselves and for all the flock of which ¹⁵⁷³  the Holy Spirit has made you overseers, ¹⁵⁷⁴  to shepherd the church of God ¹⁵⁷⁵  that he obtained ¹⁵⁷⁶  with the blood of his own Son. ¹⁵⁷⁷  20:29 I know that after I am gone ¹⁵⁷⁸  fierce wolves ¹⁵⁷⁹  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹⁵⁸⁰  men ¹⁵⁸¹  will arise, teaching perversions of the truth ¹⁵⁸²  to draw the disciples away after them. 20:31 Therefore be alert, ¹⁵⁸³  remembering that night and day for three years I did not stop warning ¹⁵⁸⁴  each one of you with tears. 20:32 And now I entrust ¹⁵⁸⁵  you to God and to the message ¹⁵⁸⁶  of his grace. This message ¹⁵⁸⁷  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹⁵⁸⁸  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹⁵⁸⁹  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹⁵⁹⁰  I have shown you that by working in this way we must help ¹⁵⁹¹  the weak, ¹⁵⁹²  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁵⁹³ 

20:36 When ¹⁵⁹⁴  he had said these things, he knelt down ¹⁵⁹⁵  with them all and prayed. 20:37 They all began to weep loudly, ¹⁵⁹⁶  and hugged ¹⁵⁹⁷  Paul and kissed him, ¹⁵⁹⁸  20:38 especially saddened ¹⁵⁹⁹  by what ¹⁶⁰⁰  he had said, that they were not going to see him ¹⁶⁰¹  again. Then they accompanied ¹⁶⁰²  him to the ship.

Paul’s Journey to Jerusalem

21:1 After ¹⁶⁰³  we ¹⁶⁰⁴  tore ourselves away ¹⁶⁰⁵  from them, we put out to sea, ¹⁶⁰⁶  and sailing a straight course, ¹⁶⁰⁷  we came to Cos, ¹⁶⁰⁸  on the next day to Rhodes, ¹⁶⁰⁹  and from there to Patara. ¹⁶¹⁰  21:2 We found ¹⁶¹¹  a ship crossing over to Phoenicia, ¹⁶¹²  went aboard, ¹⁶¹³  and put out to sea. ¹⁶¹⁴  21:3 After we sighted Cyprus ¹⁶¹⁵  and left it behind on our port side, ¹⁶¹⁶  we sailed on to Syria and put in ¹⁶¹⁷  at Tyre, ¹⁶¹⁸  because the ship was to unload its cargo there. 21:4 After we located ¹⁶¹⁹  the disciples, we stayed there ¹⁶²⁰  seven days. They repeatedly told ¹⁶²¹  Paul through the Spirit ¹⁶²²  not to set foot ¹⁶²³  in Jerusalem. ¹⁶²⁴  21:5 When ¹⁶²⁵  our time was over, ¹⁶²⁶  we left and went on our way. All of them, with their wives and children, accompanied ¹⁶²⁷  us outside of the city. After ¹⁶²⁸  kneeling down on the beach and praying, ¹⁶²⁹  21:6 we said farewell ¹⁶³⁰  to one another. ¹⁶³¹  Then ¹⁶³²  we went aboard the ship, and they returned to their own homes. ¹⁶³³  21:7 We continued the voyage from Tyre ¹⁶³⁴  and arrived at Ptolemais, ¹⁶³⁵  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left ¹⁶³⁶  and came to Caesarea, ¹⁶³⁷  and entered ¹⁶³⁸  the house of Philip the evangelist, who was one of the seven, ¹⁶³⁹  and stayed with him. 21:9 (He had four unmarried ¹⁶⁴⁰  daughters who prophesied.) ¹⁶⁴¹ 

21:10 While we remained there for a number of days, ¹⁶⁴²  a prophet named Agabus ¹⁶⁴³  came down from Judea. 21:11 He came ¹⁶⁴⁴  to us, took ¹⁶⁴⁵  Paul’s belt, ¹⁶⁴⁶  tied ¹⁶⁴⁷  his own hands and feet with it, ¹⁶⁴⁸  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹⁶⁴⁹  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹⁶⁵⁰  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁶⁵¹  my heart? For I am ready not only to be tied up, ¹⁶⁵²  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹⁶⁵³  we said no more except, ¹⁶⁵⁴  “The Lord’s will be done.” ¹⁶⁵⁵ 

21:15 After these days we got ready ¹⁶⁵⁶  and started up ¹⁶⁵⁷  to Jerusalem. 21:16 Some of the disciples from Caesarea ¹⁶⁵⁸  came along with us too, and brought us to the house ¹⁶⁵⁹  of Mnason of Cyprus, a disciple from the earliest times, ¹⁶⁶⁰  with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ¹⁶⁶¹  21:18 The next day Paul went in with us to see James, and all the elders were there. ¹⁶⁶²  21:19 When Paul ¹⁶⁶³  had greeted them, he began to explain ¹⁶⁶⁴  in detail ¹⁶⁶⁵  what God ¹⁶⁶⁶  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ¹⁶⁶⁷  God. Then they said to him, “You see, brother, how many thousands of Jews ¹⁶⁶⁸  there are who have believed, and they are all ardent observers ¹⁶⁶⁹  of the law. ¹⁶⁷⁰  21:21 They have been informed about you – that you teach all the Jews now living ¹⁶⁷¹  among the Gentiles to abandon ¹⁶⁷²  Moses, telling them not to circumcise their children ¹⁶⁷³  or live ¹⁶⁷⁴  according to our customs. 21:22 What then should we do? They will no doubt ¹⁶⁷⁵  hear that you have come. 21:23 So do what ¹⁶⁷⁶  we tell you: We have four men ¹⁶⁷⁷  who have taken ¹⁶⁷⁸  a vow; ¹⁶⁷⁹  21:24 take them and purify ¹⁶⁸⁰  yourself along with them and pay their expenses, ¹⁶⁸¹  so that they may have their heads shaved. ¹⁶⁸²  Then ¹⁶⁸³  everyone will know there is nothing in what they have been told ¹⁶⁸⁴  about you, but that you yourself live in conformity with ¹⁶⁸⁵  the law. ¹⁶⁸⁶  21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹⁶⁸⁷  that they should avoid ¹⁶⁸⁸  meat that has been sacrificed to idols ¹⁶⁸⁹  and blood and what has been strangled ¹⁶⁹⁰  and sexual immorality.” 21:26 Then Paul took the men the next day, ¹⁶⁹¹  and after he had purified himself ¹⁶⁹²  along with them, he went to the temple and gave notice ¹⁶⁹³  of the completion of the days of purification, ¹⁶⁹⁴  when ¹⁶⁹⁵  the sacrifice would be offered for each ¹⁶⁹⁶  of them. 21:27 When the seven days were almost over, ¹⁶⁹⁷  the Jews from the province of Asia ¹⁶⁹⁸  who had seen him in the temple area ¹⁶⁹⁹  stirred up the whole crowd ¹⁷⁰⁰  and seized ¹⁷⁰¹  him, 21:28 shouting, “Men of Israel, ¹⁷⁰²  help! This is the man who teaches everyone everywhere against our people, our law, ¹⁷⁰³  and this sanctuary! ¹⁷⁰⁴  Furthermore ¹⁷⁰⁵  he has brought Greeks into the inner courts of the temple ¹⁷⁰⁶  and made this holy place ritually unclean!” ¹⁷⁰⁷  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹⁷⁰⁸  they assumed Paul had brought him into the inner temple courts.) ¹⁷⁰⁹  21:30 The whole city was stirred up, ¹⁷¹⁰  and the people rushed together. ¹⁷¹¹  They seized ¹⁷¹²  Paul and dragged him out of the temple courts, ¹⁷¹³  and immediately the doors were shut. 21:31 While they were trying ¹⁷¹⁴  to kill him, a report ¹⁷¹⁵  was sent up ¹⁷¹⁶  to the commanding officer ¹⁷¹⁷  of the cohort ¹⁷¹⁸  that all Jerusalem was in confusion. ¹⁷¹⁹  21:32 He ¹⁷²⁰  immediately took ¹⁷²¹  soldiers and centurions ¹⁷²²  and ran down to the crowd. ¹⁷²³  When they saw ¹⁷²⁴  the commanding officer ¹⁷²⁵  and the soldiers, they stopped beating ¹⁷²⁶  Paul. 21:33 Then the commanding officer ¹⁷²⁷  came up and arrested ¹⁷²⁸  him and ordered him to be tied up with two chains; ¹⁷²⁹  he ¹⁷³⁰  then asked who he was and what ¹⁷³¹  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ¹⁷³²  and when the commanding officer ¹⁷³³  was unable ¹⁷³⁴  to find out the truth ¹⁷³⁵  because of the disturbance, ¹⁷³⁶  he ordered Paul ¹⁷³⁷  to be brought into the barracks. ¹⁷³⁸  21:35 When he came to the steps, Paul ¹⁷³⁹  had to be carried ¹⁷⁴⁰  by the soldiers because of the violence ¹⁷⁴¹  of the mob, 21:36 for a crowd of people ¹⁷⁴²  followed them, ¹⁷⁴³  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, ¹⁷⁴⁴  he said ¹⁷⁴⁵  to the commanding officer, ¹⁷⁴⁶  “May I say ¹⁷⁴⁷  something to you?” The officer ¹⁷⁴⁸  replied, ¹⁷⁴⁹  “Do you know Greek? ¹⁷⁵⁰  21:38 Then you’re not that Egyptian who started a rebellion ¹⁷⁵¹  and led the four thousand men of the ‘Assassins’ ¹⁷⁵²  into the wilderness ¹⁷⁵³  some time ago?” ¹⁷⁵⁴  21:39 Paul answered, ¹⁷⁵⁵  “I am a Jew ¹⁷⁵⁶  from Tarsus in Cilicia, a citizen of an important city. ¹⁷⁵⁷  Please ¹⁷⁵⁸  allow me to speak to the people.” 21:40 When the commanding officer ¹⁷⁵⁹  had given him permission, ¹⁷⁶⁰  Paul stood ¹⁷⁶¹  on the steps and gestured ¹⁷⁶²  to the people with his hand. When they had become silent, ¹⁷⁶³  he addressed ¹⁷⁶⁴  them in Aramaic, ¹⁷⁶⁵ 

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹⁷⁶⁶  that I now ¹⁷⁶⁷  make to you.” 22:2 (When they heard ¹⁷⁶⁸  that he was addressing ¹⁷⁶⁹  them in Aramaic, ¹⁷⁷⁰  they became even ¹⁷⁷¹  quieter.) ¹⁷⁷²  Then ¹⁷⁷³  Paul said, 22:3 “I am a Jew, ¹⁷⁷⁴  born in Tarsus in Cilicia, but brought up ¹⁷⁷⁵  in this city, educated with strictness ¹⁷⁷⁶  under ¹⁷⁷⁷  Gamaliel ¹⁷⁷⁸  according to the law of our ancestors, ¹⁷⁷⁹  and was ¹⁷⁸⁰  zealous ¹⁷⁸¹  for God just as all of you are today. 22:4 I ¹⁷⁸²  persecuted this Way ¹⁷⁸³  even to the point of death, ¹⁷⁸⁴  tying up ¹⁷⁸⁵  both men and women and putting ¹⁷⁸⁶  them in prison, 22:5 as both the high priest and the whole council of elders ¹⁷⁸⁷  can testify about me. From them ¹⁷⁸⁸  I also received ¹⁷⁸⁹  letters to the brothers in Damascus, and I was on my way ¹⁷⁹⁰  to make arrests there and bring ¹⁷⁹¹  the prisoners ¹⁷⁹²  to Jerusalem ¹⁷⁹³  to be punished. 22:6 As ¹⁷⁹⁴  I was en route and near Damascus, ¹⁷⁹⁵  about noon a very bright ¹⁷⁹⁶  light from heaven ¹⁷⁹⁷  suddenly flashed ¹⁷⁹⁸  around me. 22:7 Then I ¹⁷⁹⁹  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand ¹⁸⁰⁰  the voice of the one who was speaking to me. 22:10 So I asked, ¹⁸⁰¹  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁸⁰²  and go to Damascus; there you will be told about everything ¹⁸⁰³  that you have been designated ¹⁸⁰⁴  to do.’ 22:11 Since I could not see because of ¹⁸⁰⁵  the brilliance ¹⁸⁰⁶  of that light, I came to Damascus led by the hand of ¹⁸⁰⁷  those who were with me. 22:12 A man named Ananias, ¹⁸⁰⁸  a devout man according to the law, ¹⁸⁰⁹  well spoken of by all the Jews who live there, ¹⁸¹⁰  22:13 came ¹⁸¹¹  to me and stood beside me ¹⁸¹²  and said to me, ‘Brother Saul, regain your sight!’ ¹⁸¹³  And at that very moment ¹⁸¹⁴  I looked up and saw him. ¹⁸¹⁵  22:14 Then he said, ‘The God of our ancestors ¹⁸¹⁶  has already chosen ¹⁸¹⁷  you to know his will, to see ¹⁸¹⁸  the Righteous One, ¹⁸¹⁹  and to hear a command ¹⁸²⁰  from his mouth, 22:15 because you will be his witness ¹⁸²¹  to all people ¹⁸²²  of what you have seen and heard. 22:16 And now what are you waiting for? ¹⁸²³  Get up, ¹⁸²⁴  be baptized, and have your sins washed away, ¹⁸²⁵  calling on his name.’ ¹⁸²⁶  22:17 When ¹⁸²⁷  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹⁸²⁸  22:18 and saw the Lord ¹⁸²⁹  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹⁸³⁰  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁸³¹  who believed in you. 22:20 And when the blood of your witness ¹⁸³²  Stephen was shed, ¹⁸³³  I myself was standing nearby, approving, ¹⁸³⁴  and guarding the cloaks ¹⁸³⁵  of those who were killing him.’ ¹⁸³⁶  22:21 Then ¹⁸³⁷  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹⁸³⁸  was listening to him until he said this. ¹⁸³⁹  Then ¹⁸⁴⁰  they raised their voices and shouted, ¹⁸⁴¹  “Away with this man ¹⁸⁴²  from the earth! For he should not be allowed to live!” ¹⁸⁴³  22:23 While they were screaming ¹⁸⁴⁴  and throwing off their cloaks ¹⁸⁴⁵  and tossing dust ¹⁸⁴⁶  in the air, 22:24 the commanding officer ¹⁸⁴⁷  ordered Paul ¹⁸⁴⁸  to be brought back into the barracks. ¹⁸⁴⁹  He told them ¹⁸⁵⁰  to interrogate Paul ¹⁸⁵¹  by beating him with a lash ¹⁸⁵²  so that he could find out the reason the crowd ¹⁸⁵³  was shouting at Paul ¹⁸⁵⁴  in this way. 22:25 When they had stretched him out for the lash, ¹⁸⁵⁵  Paul said to the centurion ¹⁸⁵⁶  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹⁸⁵⁷  without a proper trial?” ¹⁸⁵⁸  22:26 When the centurion ¹⁸⁵⁹  heard this, ¹⁸⁶⁰  he went to the commanding officer ¹⁸⁶¹  and reported it, ¹⁸⁶²  saying, “What are you about to do? ¹⁸⁶³  For this man is a Roman citizen.” ¹⁸⁶⁴  22:27 So the commanding officer ¹⁸⁶⁵  came and asked ¹⁸⁶⁶  Paul, ¹⁸⁶⁷  “Tell me, are you a Roman citizen?” ¹⁸⁶⁸  He replied, ¹⁸⁶⁹  “Yes.” 22:28 The commanding officer ¹⁸⁷⁰  answered, “I acquired this citizenship with a large sum of money.” ¹⁸⁷¹  “But I was even ¹⁸⁷²  born a citizen,” ¹⁸⁷³  Paul replied. ¹⁸⁷⁴  22:29 Then those who were about to interrogate him stayed away ¹⁸⁷⁵  from him, and the commanding officer ¹⁸⁷⁶  was frightened when he realized that Paul ¹⁸⁷⁷  was ¹⁸⁷⁸  a Roman citizen ¹⁸⁷⁹  and that he had had him tied up. ¹⁸⁸⁰ 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁸⁸¹  wanted to know the true reason ¹⁸⁸²  Paul ¹⁸⁸³  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹⁸⁸⁴  to assemble. He then brought ¹⁸⁸⁵  Paul down and had him stand before them.

23:1 Paul looked directly ¹⁸⁸⁶  at the council ¹⁸⁸⁷  and said, “Brothers, I have lived my life with a clear conscience ¹⁸⁸⁸  before God to this day.” 23:2 At that ¹⁸⁸⁹  the high priest Ananias ordered those standing near ¹⁸⁹⁰  Paul ¹⁸⁹¹  to strike ¹⁸⁹²  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹⁸⁹³  Do ¹⁸⁹⁴  you sit there judging me according to the law, ¹⁸⁹⁵  and in violation of the law ¹⁸⁹⁶  you order me to be struck?” 23:4 Those standing near him ¹⁸⁹⁷  said, “Do you dare insult ¹⁸⁹⁸  God’s high priest?” 23:5 Paul replied, ¹⁸⁹⁹  “I did not realize, ¹⁹⁰⁰  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹⁹⁰¹ 

23:6 Then when Paul noticed ¹⁹⁰²  that part of them were Sadducees ¹⁹⁰³  and the others Pharisees, ¹⁹⁰⁴  he shouted out in the council, ¹⁹⁰⁵  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹⁹⁰⁶  of the dead!” 23:7 When he said this, ¹⁹⁰⁷  an argument ¹⁹⁰⁸  began ¹⁹⁰⁹  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.) ¹⁹¹⁰  23:9 There was a great commotion, ¹⁹¹¹  and some experts in the law ¹⁹¹²  from the party of the Pharisees stood up ¹⁹¹³  and protested strongly, ¹⁹¹⁴  “We find nothing wrong ¹⁹¹⁵  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ¹⁹¹⁶  so great the commanding officer ¹⁹¹⁷  feared that they would tear Paul to pieces, ¹⁹¹⁸  he ordered the detachment ¹⁹¹⁹  to go down, take him away from them by force, ¹⁹²⁰  and bring him into the barracks. ¹⁹²¹ 

23:11 The following night the Lord ¹⁹²²  stood near ¹⁹²³  Paul ¹⁹²⁴  and said, “Have courage, ¹⁹²⁵  for just as you have testified about me in Jerusalem, ¹⁹²⁶  so you must also testify in Rome.” ¹⁹²⁷ 

The Plot to Kill Paul

23:12 When morning came, ¹⁹²⁸  the Jews formed ¹⁹²⁹  a conspiracy ¹⁹³⁰  and bound themselves with an oath ¹⁹³¹  not to eat or drink anything ¹⁹³²  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ¹⁹³³  23:14 They ¹⁹³⁴  went ¹⁹³⁵  to the chief priests ¹⁹³⁶  and the elders and said, “We have bound ourselves with a solemn oath ¹⁹³⁷  not to partake ¹⁹³⁸  of anything until we have killed Paul. 23:15 So now you and the council ¹⁹³⁹  request the commanding officer ¹⁹⁴⁰  to bring him down to you, as if you were going to determine ¹⁹⁴¹  his case ¹⁹⁴²  by conducting a more thorough inquiry. ¹⁹⁴³  We are ready to kill him ¹⁹⁴⁴  before he comes near this place.” ¹⁹⁴⁵ 

23:16 But when the son of Paul’s sister heard about the ambush, ¹⁹⁴⁶  he came and entered ¹⁹⁴⁷  the barracks ¹⁹⁴⁸  and told Paul. 23:17 Paul called ¹⁹⁴⁹  one of the centurions ¹⁹⁵⁰  and said, “Take this young man to the commanding officer, ¹⁹⁵¹  for he has something to report to him.” 23:18 So the centurion ¹⁹⁵²  took him and brought him to the commanding officer ¹⁹⁵³  and said, “The prisoner Paul called ¹⁹⁵⁴  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ¹⁹⁵⁵  took him by the hand, withdrew privately, and asked, “What is it that you want ¹⁹⁵⁶  to report to me?” 23:20 He replied, ¹⁹⁵⁷  “The Jews have agreed to ask you to bring Paul down to the council ¹⁹⁵⁸  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ¹⁹⁵⁹  because more than forty of them ¹⁹⁶⁰  are lying in ambush ¹⁹⁶¹  for him. They ¹⁹⁶²  have bound themselves with an oath ¹⁹⁶³  not to eat or drink anything ¹⁹⁶⁴  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹⁹⁶⁵  23:22 Then the commanding officer ¹⁹⁶⁶  sent the young man away, directing him, ¹⁹⁶⁷  “Tell no one that you have reported ¹⁹⁶⁸  these things to me.” 23:23 Then ¹⁹⁶⁹  he summoned ¹⁹⁷⁰  two of the centurions ¹⁹⁷¹  and said, “Make ready two hundred soldiers to go to Caesarea ¹⁹⁷²  along with seventy horsemen ¹⁹⁷³  and two hundred spearmen ¹⁹⁷⁴  by ¹⁹⁷⁵  nine o’clock tonight, ¹⁹⁷⁶  23:24 and provide mounts for Paul to ride ¹⁹⁷⁷  so that he may be brought safely to Felix ¹⁹⁷⁸  the governor.” ¹⁹⁷⁹  23:25 He wrote ¹⁹⁸⁰  a letter that went like this: ¹⁹⁸¹ 

23:26 Claudius Lysias to His Excellency Governor ¹⁹⁸²  Felix, ¹⁹⁸³  greetings. 23:27 This man was seized ¹⁹⁸⁴  by the Jews and they were about to kill him, ¹⁹⁸⁵  when I came up ¹⁹⁸⁶  with the detachment ¹⁹⁸⁷  and rescued him, because I had learned that he was ¹⁹⁸⁸  a Roman citizen. ¹⁹⁸⁹  23:28 Since I wanted to know ¹⁹⁹⁰  what charge they were accusing him of, ¹⁹⁹¹  I brought him down to their council. ¹⁹⁹²  23:29 I found he ¹⁹⁹³  was accused with reference to controversial questions ¹⁹⁹⁴  about their law, but no charge against him deserved death or imprisonment. ¹⁹⁹⁵  23:30 When I was informed ¹⁹⁹⁶  there would be a plot ¹⁹⁹⁷  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹⁹⁹⁸  against him before you.

23:31 So the soldiers, in accordance with their orders, ¹⁹⁹⁹  took ²⁰⁰⁰  Paul and brought him to Antipatris ²⁰⁰¹  during the night. 23:32 The next day they let ²⁰⁰²  the horsemen ²⁰⁰³  go on with him, and they returned to the barracks. ²⁰⁰⁴  23:33 When the horsemen ²⁰⁰⁵  came to Caesarea ²⁰⁰⁶  and delivered the letter to the governor, they also presented ²⁰⁰⁷  Paul to him. 23:34 When the governor ²⁰⁰⁸  had read ²⁰⁰⁹  the letter, ²⁰¹⁰  he asked ²⁰¹¹  what province he was from. ²⁰¹²  When he learned ²⁰¹³  that he was from Cilicia, ²⁰¹⁴  23:35 he said, “I will give you a hearing ²⁰¹⁵  when your accusers arrive too.” Then ²⁰¹⁶  he ordered that Paul ²⁰¹⁷  be kept under guard in Herod’s palace. ²⁰¹⁸ 

The Accusations Against Paul

24:1 After five days the high priest Ananias ²⁰¹⁹  came down with some elders and an attorney ²⁰²⁰  named ²⁰²¹  Tertullus, and they ²⁰²²  brought formal charges ²⁰²³  against Paul to the governor. 24:2 When Paul ²⁰²⁴  had been summoned, Tertullus began to accuse him, ²⁰²⁵  saying, “We have experienced a lengthy time ²⁰²⁶  of peace through your rule, ²⁰²⁷  and reforms ²⁰²⁸  are being made in this nation ²⁰²⁹  through your foresight. ²⁰³⁰  24:3 Most excellent Felix, ²⁰³¹  we acknowledge this everywhere and in every way ²⁰³²  with all gratitude. ²⁰³³  24:4 But so that I may not delay ²⁰³⁴  you any further, I beg ²⁰³⁵  you to hear us briefly ²⁰³⁶  with your customary graciousness. ²⁰³⁷  24:5 For we have found ²⁰³⁸  this man to be a troublemaker, ²⁰³⁹  one who stirs up riots ²⁰⁴⁰  among all the Jews throughout the world, and a ringleader ²⁰⁴¹  of the sect of the Nazarenes. ²⁰⁴²  24:6 He ²⁰⁴³  even tried to desecrate ²⁰⁴⁴  the temple, so we arrested ²⁰⁴⁵  him. 24:7 [[EMPTY]] ²⁰⁴⁶  24:8 When you examine ²⁰⁴⁷  him yourself, you will be able to learn from him ²⁰⁴⁸  about all these things we are accusing him of doing.” ²⁰⁴⁹  24:9 The Jews also joined in the verbal attack, ²⁰⁵⁰  claiming ²⁰⁵¹  that these things were true.

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ²⁰⁵²  that you have been a judge over this nation for many years, I confidently make my defense. ²⁰⁵³  24:11 As you can verify ²⁰⁵⁴  for yourself, not more than twelve days ago ²⁰⁵⁵  I went up to Jerusalem ²⁰⁵⁶  to worship. 24:12 They did not find me arguing ²⁰⁵⁷  with anyone or stirring up a crowd ²⁰⁵⁸  in the temple courts ²⁰⁵⁹  or in the synagogues ²⁰⁶⁰  or throughout the city, ²⁰⁶¹  24:13 nor can they prove ²⁰⁶²  to you the things ²⁰⁶³  they are accusing me of doing. ²⁰⁶⁴  24:14 But I confess this to you, that I worship ²⁰⁶⁵  the God of our ancestors ²⁰⁶⁶  according to the Way (which they call a sect), believing everything that is according to the law ²⁰⁶⁷  and that is written in the prophets. 24:15 I have ²⁰⁶⁸  a hope in God (a hope ²⁰⁶⁹  that ²⁰⁷⁰  these men ²⁰⁷¹  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ²⁰⁷²  24:16 This is the reason ²⁰⁷³  I do my best to always ²⁰⁷⁴  have a clear ²⁰⁷⁵  conscience toward God and toward people. ²⁰⁷⁶  24:17 After several years ²⁰⁷⁷  I came to bring to my people gifts for the poor ²⁰⁷⁸  and to present offerings, ²⁰⁷⁹  24:18 which I was doing when they found me in the temple, ritually purified, ²⁰⁸⁰  without a crowd or a disturbance. ²⁰⁸¹  24:19 But there are some Jews from the province of Asia ²⁰⁸²  who should be here before you and bring charges, ²⁰⁸³  if they have anything against me. 24:20 Or these men here ²⁰⁸⁴  should tell what crime ²⁰⁸⁵  they found me guilty of ²⁰⁸⁶  when I stood before the council, ²⁰⁸⁷  24:21 other than ²⁰⁸⁸  this one thing ²⁰⁸⁹  I shouted out while I stood before ²⁰⁹⁰  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ²⁰⁹¹ 

24:22 Then Felix, ²⁰⁹²  who understood the facts ²⁰⁹³  concerning the Way ²⁰⁹⁴  more accurately, ²⁰⁹⁵  adjourned their hearing, ²⁰⁹⁶  saying, “When Lysias the commanding officer comes down, I will decide your case.” ²⁰⁹⁷  24:23 He ordered the centurion ²⁰⁹⁸  to guard Paul, ²⁰⁹⁹  but to let him have some freedom, ²¹⁰⁰  and not to prevent any of his friends ²¹⁰¹  from meeting his needs. ²¹⁰² 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ²¹⁰³  arrived with his wife Drusilla, ²¹⁰⁴  who was Jewish, he sent for Paul and heard him speak ²¹⁰⁵  about faith in Christ Jesus. ²¹⁰⁶  24:25 While Paul ²¹⁰⁷  was discussing ²¹⁰⁸  righteousness, self-control, ²¹⁰⁹  and the coming judgment, Felix ²¹¹⁰  became ²¹¹¹  frightened and said, “Go away for now, and when I have an opportunity, ²¹¹²  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ²¹¹³  and for this reason he sent for Paul ²¹¹⁴  as often as possible ²¹¹⁵  and talked ²¹¹⁶  with him. 24:27 After two years ²¹¹⁷  had passed, Porcius Festus ²¹¹⁸  succeeded Felix, ²¹¹⁹  and because he wanted to do the Jews a favor, Felix left Paul in prison. ²¹²⁰ 

Paul Appeals to Caesar

25:1 Now ²¹²¹  three days after Festus ²¹²²  arrived in the province, he went up to Jerusalem ²¹²³  from Caesarea. ²¹²⁴  25:2 So the chief priests and the most prominent men ²¹²⁵  of the Jews brought formal charges ²¹²⁶  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ²¹²⁷  they urged Festus ²¹²⁸  to summon him to Jerusalem, planning an ambush ²¹²⁹  to kill him along the way. 25:4 Then Festus ²¹³⁰  replied that Paul was being kept at Caesarea, ²¹³¹  and he himself intended to go there ²¹³²  shortly. 25:5 “So,” he said, “let your leaders ²¹³³  go down there ²¹³⁴  with me, and if this man has done anything wrong, ²¹³⁵  they may bring charges ²¹³⁶  against him.”

25:6 After Festus ²¹³⁷  had stayed ²¹³⁸  not more than eight or ten days among them, he went down to Caesarea, ²¹³⁹  and the next day he sat ²¹⁴⁰  on the judgment seat ²¹⁴¹  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ²¹⁴²  bringing many serious ²¹⁴³  charges that they were not able to prove. ²¹⁴⁴  25:8 Paul said in his defense, ²¹⁴⁵  “I have committed no offense ²¹⁴⁶  against the Jewish law ²¹⁴⁷  or against the temple or against Caesar.” ²¹⁴⁸  25:9 But Festus, ²¹⁴⁹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²¹⁵⁰  before me there on these charges?” ²¹⁵¹  25:10 Paul replied, ²¹⁵²  “I am standing before Caesar’s ²¹⁵³  judgment seat, ²¹⁵⁴  where I should be tried. ²¹⁵⁵  I have done nothing wrong ²¹⁵⁶  to the Jews, as you also know very well. ²¹⁵⁷  25:11 If then I am in the wrong ²¹⁵⁸  and have done anything that deserves death, I am not trying to escape dying, ²¹⁵⁹  but if not one of their charges against me is true, ²¹⁶⁰  no one can hand me over to them. ²¹⁶¹  I appeal to Caesar!” ²¹⁶²  25:12 Then, after conferring with his council, ²¹⁶³  Festus ²¹⁶⁴  replied, “You have appealed to Caesar; ²¹⁶⁵  to Caesar ²¹⁶⁶  you will go!” ²¹⁶⁷ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ²¹⁶⁸  and Bernice arrived at Caesarea ²¹⁶⁹  to pay their respects ²¹⁷⁰  to Festus. ²¹⁷¹  25:14 While ²¹⁷²  they were staying there many days, Festus ²¹⁷³  explained Paul’s case to the king to get his opinion, ²¹⁷⁴  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ²¹⁷⁵  the chief priests and the elders of the Jews informed ²¹⁷⁶  me about him, ²¹⁷⁷  asking for a sentence of condemnation ²¹⁷⁸  against him. 25:16 I answered them ²¹⁷⁹  that it was not the custom of the Romans to hand over anyone ²¹⁸⁰  before the accused had met his accusers face to face ²¹⁸¹  and had been given ²¹⁸²  an opportunity to make a defense against the accusation. ²¹⁸³  25:17 So after they came back here with me, ²¹⁸⁴  I did not postpone the case, ²¹⁸⁵  but the next day I sat ²¹⁸⁶  on the judgment seat ²¹⁸⁷  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ²¹⁸⁸  him with any of the evil deeds I had suspected. ²¹⁸⁹  25:19 Rather they had several points of disagreement ²¹⁹⁰  with him about their own religion ²¹⁹¹  and about a man named Jesus ²¹⁹²  who was dead, whom Paul claimed ²¹⁹³  to be alive. 25:20 Because I was at a loss ²¹⁹⁴  how I could investigate these matters, ²¹⁹⁵  I asked if he were willing to go to Jerusalem and be tried ²¹⁹⁶  there on these charges. ²¹⁹⁷  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²¹⁹⁸  I ordered him to be kept under guard until I could send him to Caesar.” ²¹⁹⁹  25:22 Agrippa ²²⁰⁰  said to Festus, ²²⁰¹  “I would also like to hear the man myself.” “Tomorrow,” he replied, ²²⁰²  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ²²⁰³  and Bernice came with great pomp ²²⁰⁴  and entered the audience hall, ²²⁰⁵  along with the senior military officers ²²⁰⁶  and the prominent men of the city. When Festus ²²⁰⁷  gave the order, ²²⁰⁸  Paul was brought in. 25:24 Then Festus ²²⁰⁹  said, “King Agrippa, ²²¹⁰  and all you who are present here with us, you see this man about whom the entire Jewish populace ²²¹¹  petitioned ²²¹²  me both in Jerusalem ²²¹³  and here, ²²¹⁴  shouting loudly ²²¹⁵  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ²²¹⁶  and when he appealed ²²¹⁷  to His Majesty the Emperor, ²²¹⁸  I decided to send him. ²²¹⁹  25:26 But I have nothing definite ²²²⁰  to write to my lord ²²²¹  about him. ²²²²  Therefore I have brought him before you all, and especially before you, King Agrippa, ²²²³  so that after this preliminary hearing ²²²⁴  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ²²²⁵  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ²²²⁶  said to Paul, “You have permission ²²²⁷  to speak for yourself.” Then Paul held out his hand ²²²⁸  and began his defense: ²²²⁹ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²²³⁰  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ²²³¹  familiar with all the customs and controversial issues ²²³²  of the Jews. Therefore I ask ²²³³  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ²²³⁴  from my youth, spending my life from the beginning among my own people ²²³⁵  and in Jerusalem. ²²³⁶  26:5 They know, ²²³⁷  because they have known ²²³⁸  me from time past, ²²³⁹  if they are willing to testify, that according to the strictest party ²²⁴⁰  of our religion, I lived as a Pharisee. ²²⁴¹  26:6 And now I stand here on trial ²²⁴²  because of my hope in the promise made by God to our ancestors, ²²⁴³  26:7 a promise ²²⁴⁴  that our twelve tribes hope to attain as they earnestly serve God ²²⁴⁵  night and day. Concerning this hope the Jews are accusing me, ²²⁴⁶  Your Majesty! ²²⁴⁷  26:8 Why do you people ²²⁴⁸  think ²²⁴⁹  it is unbelievable ²²⁵⁰  that ²²⁵¹  God raises the dead? 26:9 Of course, ²²⁵²  I myself was convinced ²²⁵³  that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ²²⁵⁴  from the chief priests, but I also cast my vote ²²⁵⁵  against them when they were sentenced to death. ²²⁵⁶  26:11 I punished ²²⁵⁷  them often in all the synagogues ²²⁵⁸  and tried to force ²²⁵⁹  them to blaspheme. Because I was so furiously enraged ²²⁶⁰  at them, I went to persecute ²²⁶¹  them even in foreign cities.

26:12 “While doing this very thing, ²²⁶²  as I was going ²²⁶³  to Damascus with authority and complete power ²²⁶⁴  from the chief priests, 26:13 about noon along the road, Your Majesty, ²²⁶⁵  I saw a light from heaven, ²²⁶⁶  brighter than the sun, shining everywhere around ²²⁶⁷  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, ²²⁶⁸  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ²²⁶⁹  by kicking against the goads.’ ²²⁷⁰  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ²²⁷¹  ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ²²⁷²  as a servant and witness ²²⁷³  to the things ²²⁷⁴  you have seen ²²⁷⁵  and to the things in which I will appear to you. 26:17 I will rescue ²²⁷⁶  you from your own people ²²⁷⁷  and from the Gentiles, to whom ²²⁷⁸  I am sending you 26:18 to open their eyes so that they turn ²²⁷⁹  from darkness to light and from the power ²²⁸⁰  of Satan to God, so that they may receive forgiveness of sins and a share ²²⁸¹  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ²²⁸²  I was not disobedient ²²⁸³  to the heavenly ²²⁸⁴  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ²²⁸⁵  and to the Gentiles, that they should repent and turn to God, ²²⁸⁶  performing deeds consistent with ²²⁸⁷  repentance. 26:21 For this reason the Jews seized me in the temple courts ²²⁸⁸  and were trying to kill me. 26:22 I have experienced ²²⁸⁹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²²⁹⁰  what the prophets and Moses said ²²⁹¹  was going to happen: 26:23 that ²²⁹²  the Christ ²²⁹³  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²²⁹⁴  and to the Gentiles.” ²²⁹⁵ 

26:24 As Paul ²²⁹⁶  was saying these things in his defense, Festus ²²⁹⁷  exclaimed loudly, “You have lost your mind, ²²⁹⁸  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ²²⁹⁹  “I have not lost my mind, most excellent Festus, ²³⁰⁰  but am speaking ²³⁰¹  true and rational ²³⁰²  words. 26:26 For the king knows about these things, and I am speaking freely ²³⁰³  to him, ²³⁰⁴  because I cannot believe ²³⁰⁵  that any of these things has escaped his notice, ²³⁰⁶  for this was not done in a corner. ²³⁰⁷  26:27 Do you believe the prophets, ²³⁰⁸  King Agrippa? ²³⁰⁹  I know that you believe.” 26:28 Agrippa ²³¹⁰  said to Paul, “In such a short time are you persuading me to become a Christian?” ²³¹¹  26:29 Paul replied, “I pray to God that whether in a short or a long time ²³¹²  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ²³¹³ 

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, ²³¹⁴  “This man is not doing anything deserving ²³¹⁵  death or imprisonment.” 26:32 Agrippa ²³¹⁶  said to Festus, ²³¹⁷  “This man could have been released ²³¹⁸  if he had not appealed to Caesar.” ²³¹⁹ 

Paul and Company Sail for Rome

27:1 When it was decided we ²³²⁰  would sail to Italy, ²³²¹  they handed over Paul and some other prisoners to a centurion ²³²²  of the Augustan Cohort ²³²³  named Julius. 27:2 We went on board ²³²⁴  a ship from Adramyttium ²³²⁵  that was about to sail to various ports ²³²⁶  along the coast of the province of Asia ²³²⁷  and put out to sea, ²³²⁸  accompanied by Aristarchus, a Macedonian ²³²⁹  from Thessalonica. ²³³⁰  27:3 The next day we put in ²³³¹  at Sidon, ²³³²  and Julius, treating Paul kindly, ²³³³  allowed him to go to his friends so they could provide him with what he needed. ²³³⁴  27:4 From there we put out to sea ²³³⁵  and sailed under the lee ²³³⁶  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea ²³³⁷  off Cilicia and Pamphylia, ²³³⁸  we put in ²³³⁹  at Myra ²³⁴⁰  in Lycia. ²³⁴¹  27:6 There the centurion ²³⁴²  found ²³⁴³  a ship from Alexandria ²³⁴⁴  sailing for Italy, and he put us aboard it. 27:7 We sailed slowly ²³⁴⁵  for many days and arrived with difficulty off Cnidus. ²³⁴⁶  Because the wind prevented us from going any farther, ²³⁴⁷  we sailed under the lee ²³⁴⁸  of Crete off Salmone. ²³⁴⁹  27:8 With difficulty we sailed along the coast ²³⁵⁰  of Crete ²³⁵¹  and came to a place called Fair Havens that was near the town of Lasea. ²³⁵² 

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ²³⁵³  because the fast ²³⁵⁴  was already over, ²³⁵⁵  Paul advised them, ²³⁵⁶  27:10 “Men, I can see the voyage is going to end ²³⁵⁷  in disaster ²³⁵⁸  and great loss not only of the cargo and the ship, but also of our lives.” ²³⁵⁹  27:11 But the centurion ²³⁶⁰  was more convinced ²³⁶¹  by the captain ²³⁶²  and the ship’s owner than by what Paul said. ²³⁶³  27:12 Because the harbor was not suitable to spend the winter in, the majority decided ²³⁶⁴  to put out to sea ²³⁶⁵  from there. They hoped that ²³⁶⁶  somehow they could reach ²³⁶⁷  Phoenix, ²³⁶⁸  a harbor of Crete facing ²³⁶⁹  southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought ²³⁷⁰  they could carry out ²³⁷¹  their purpose, so they weighed anchor ²³⁷²  and sailed close along the coast ²³⁷³  of Crete. 27:14 Not long after this, a hurricane-force ²³⁷⁴  wind called the northeaster ²³⁷⁵  blew down from the island. ²³⁷⁶  27:15 When the ship was caught in it ²³⁷⁷  and could not head into ²³⁷⁸  the wind, we gave way to it and were driven ²³⁷⁹  along. 27:16 As we ran under the lee of ²³⁸⁰  a small island called Cauda, ²³⁸¹  we were able with difficulty to get the ship’s boat ²³⁸²  under control. 27:17 After the crew ²³⁸³  had hoisted it aboard, ²³⁸⁴  they used supports ²³⁸⁵  to undergird the ship. Fearing they would run aground ²³⁸⁶  on the Syrtis, ²³⁸⁷  they lowered the sea anchor, ²³⁸⁸  thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, ²³⁸⁹  they began throwing the cargo overboard, ²³⁹⁰  27:19 and on the third day they threw the ship’s gear ²³⁹¹  overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent ²³⁹²  storm continued to batter us, ²³⁹³  we finally abandoned all hope of being saved. ²³⁹⁴ 

27:21 Since many of them had no desire to eat, ²³⁹⁵  Paul ²³⁹⁶  stood up ²³⁹⁷  among them and said, “Men, you should have listened to me ²³⁹⁸  and not put out to sea ²³⁹⁹  from Crete, thus avoiding ²⁴⁰⁰  this damage and loss. 27:22 And now I advise ²⁴⁰¹  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ²⁴⁰²  27:23 For last night an angel of the God to whom I belong ²⁴⁰³  and whom I serve ²⁴⁰⁴  came to me ²⁴⁰⁵  27:24 and said, ²⁴⁰⁶  ‘Do not be afraid, Paul! You must stand before ²⁴⁰⁷  Caesar, ²⁴⁰⁸  and God has graciously granted you the safety ²⁴⁰⁹  of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God ²⁴¹⁰  that it will be just as I have been told. 27:26 But we must ²⁴¹¹  run aground on some island.”

27:27 When the fourteenth night had come, while we were being driven ²⁴¹²  across the Adriatic Sea, ²⁴¹³  about midnight the sailors suspected they were approaching some land. ²⁴¹⁴  27:28 They took soundings ²⁴¹⁵  and found the water was twenty fathoms ²⁴¹⁶  deep; when they had sailed a little farther ²⁴¹⁷  they took soundings again and found it was fifteen fathoms ²⁴¹⁸  deep. 27:29 Because they were afraid ²⁴¹⁹  that we would run aground on the rocky coast, ²⁴²⁰  they threw out ²⁴²¹  four anchors from the stern and wished ²⁴²²  for day to appear. ²⁴²³  27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ²⁴²⁴  that they were going to put out anchors from the bow, 27:31 Paul said to the centurion ²⁴²⁵  and the soldiers, “Unless these men stay with the ship, you ²⁴²⁶  cannot be saved.” 27:32 Then the soldiers cut the ropes ²⁴²⁷  of the ship’s boat and let it drift away. ²⁴²⁸ 

27:33 As day was about to dawn, ²⁴²⁹  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ²⁴³⁰  and have gone ²⁴³¹  without food; you have eaten nothing. ²⁴³²  27:34 Therefore I urge you to take some food, for this is important ²⁴³³  for your survival. ²⁴³⁴  For not one of you will lose a hair from his head.” 27:35 After he said this, Paul ²⁴³⁵  took bread ²⁴³⁶  and gave thanks to God in front of them all, ²⁴³⁷  broke ²⁴³⁸  it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six ²⁴³⁹  persons on the ship.) ²⁴⁴⁰  27:38 When they had eaten enough to be satisfied, ²⁴⁴¹  they lightened the ship by throwing the wheat ²⁴⁴²  into the sea.

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ²⁴⁴³  a bay ²⁴⁴⁴  with a beach, ²⁴⁴⁵  where they decided to run the ship aground if they could. 27:40 So they slipped ²⁴⁴⁶  the anchors ²⁴⁴⁷  and left them in the sea, at the same time loosening the linkage ²⁴⁴⁸  that bound the steering oars ²⁴⁴⁹  together. Then they hoisted ²⁴⁵⁰  the foresail ²⁴⁵¹  to the wind and steered toward ²⁴⁵²  the beach. 27:41 But they encountered a patch of crosscurrents ²⁴⁵³  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ²⁴⁵⁴  of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners ²⁴⁵⁵  so that none of them would escape by swimming away. ²⁴⁵⁶  27:43 But the centurion, ²⁴⁵⁷  wanting to save Paul’s life, ²⁴⁵⁸  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ²⁴⁵⁹  27:44 and the rest were to follow, ²⁴⁶⁰  some on planks ²⁴⁶¹  and some on pieces of the ship. ²⁴⁶²  And in this way ²⁴⁶³  all were brought safely to land.

Paul on Malta

28:1 After we had safely reached shore, ²⁴⁶⁴  we learned that the island was called Malta. ²⁴⁶⁵  28:2 The local inhabitants ²⁴⁶⁶  showed us extraordinary ²⁴⁶⁷  kindness, for they built a fire and welcomed us all because it had started to rain ²⁴⁶⁸  and was cold. 28:3 When Paul had gathered a bundle of brushwood ²⁴⁶⁹  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people ²⁴⁷⁰  saw the creature hanging from Paul’s ²⁴⁷¹  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ²⁴⁷²  has not allowed him to live!” ²⁴⁷³  28:5 However, ²⁴⁷⁴  Paul ²⁴⁷⁵  shook ²⁴⁷⁶  the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up ²⁴⁷⁷  or suddenly drop dead. So after they had waited ²⁴⁷⁸  a long time and had seen ²⁴⁷⁹  nothing unusual happen ²⁴⁸⁰  to him, they changed their minds ²⁴⁸¹  and said he was a god. ²⁴⁸² 

28:7 Now in the region around that place ²⁴⁸³  were fields belonging to the chief official ²⁴⁸⁴  of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father ²⁴⁸⁵  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ²⁴⁸⁶  and after praying, placed ²⁴⁸⁷  his hands on him and healed ²⁴⁸⁸  him. 28:9 After this had happened, many of the people on the island who were sick ²⁴⁸⁹  also came and were healed. ²⁴⁹⁰  28:10 They also bestowed many honors, ²⁴⁹¹  and when we were preparing to sail, ²⁴⁹²  they gave ²⁴⁹³  us all the supplies we needed. ²⁴⁹⁴ 

Paul Finally Reaches Rome

28:11 After three months we put out to sea ²⁴⁹⁵  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ²⁴⁹⁶  as its figurehead. ²⁴⁹⁷  28:12 We put in ²⁴⁹⁸  at Syracuse ²⁴⁹⁹  and stayed there three days. 28:13 From there we cast off ²⁵⁰⁰  and arrived at Rhegium, ²⁵⁰¹  and after one day a south wind sprang up ²⁵⁰²  and on the second day we came to Puteoli. ²⁵⁰³  28:14 There ²⁵⁰⁴  we found ²⁵⁰⁵  some brothers ²⁵⁰⁶  and were invited to stay with them seven days. And in this way we came to Rome. ²⁵⁰⁷  28:15 The brothers from there, ²⁵⁰⁸  when they heard about us, came as far as the Forum of Appius ²⁵⁰⁹  and Three Taverns ²⁵¹⁰  to meet us. When he saw them, ²⁵¹¹  Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live ²⁵¹²  by himself, with the soldier who was guarding him.

Paul Addresses the Jewish Community in Rome

28:17 After three days ²⁵¹³  Paul ²⁵¹⁴  called the local Jewish leaders ²⁵¹⁵  together. When they had assembled, he said to them, “Brothers, ²⁵¹⁶  although I had done ²⁵¹⁷  nothing against our people or the customs of our ancestors, ²⁵¹⁸  from Jerusalem ²⁵¹⁹  I was handed over as a prisoner to the Romans. ²⁵²⁰  28:18 When ²⁵²¹  they had heard my case, ²⁵²²  they wanted to release me, ²⁵²³  because there was no basis for a death sentence ²⁵²⁴  against me. 28:19 But when the Jews objected, ²⁵²⁵  I was forced to appeal to Caesar ²⁵²⁶  – not that I had some charge to bring ²⁵²⁷  against my own people. ²⁵²⁸  28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ²⁵²⁹  28:21 They replied, ²⁵³⁰  “We have received no letters from Judea about you, nor have any of the brothers come from there ²⁵³¹  and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know ²⁵³²  that people ²⁵³³  everywhere speak against ²⁵³⁴  it.”

28:23 They set ²⁵³⁵  a day to meet with him, ²⁵³⁶  and they came to him where he was staying ²⁵³⁷  in even greater numbers. ²⁵³⁸  From morning until evening he explained things ²⁵³⁹  to them, ²⁵⁴⁰  testifying ²⁵⁴¹  about the kingdom of God ²⁵⁴²  and trying to convince ²⁵⁴³  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ²⁵⁴⁴  by what he said, ²⁵⁴⁵  but others refused ²⁵⁴⁶  to believe. 28:25 So they began to leave, ²⁵⁴⁷  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁵⁴⁸  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ²⁵⁴⁹  but will never understand,

and you will keep on looking, ²⁵⁵⁰  but will never perceive.

28:27 For the heart of this people has become dull, ²⁵⁵¹ 

and their ears are hard of hearing, ²⁵⁵² 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ²⁵⁵³  and I would heal them.”’ ²⁵⁵⁴ 

28:28 “Therefore be advised ²⁵⁵⁵  that this salvation from God ²⁵⁵⁶  has been sent to the Gentiles; ²⁵⁵⁷  they ²⁵⁵⁸  will listen!”

28:29 [[EMPTY]] ²⁵⁵⁹ 

28:30 Paul ²⁵⁶⁰  lived ²⁵⁶¹  there two whole years in his own rented quarters ²⁵⁶²  and welcomed ²⁵⁶³  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ²⁵⁶⁴  with complete boldness ²⁵⁶⁵  and without restriction. ²⁵⁶⁶ 

[8:1]  ¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ² tn Or “severe.”

[8:1]  ³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁶ tn Or “countryside.”

[8:2]  ⁷ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁸ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁹ tn Or “mourned greatly for him.”

[8:3]  ¹³ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹⁴ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:5]  ¹⁹ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  ²⁰ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:6]  ²⁵ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ²⁶ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ³¹ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ³² tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ³⁷ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ³⁸ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ⁴³ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ⁴⁹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ⁵⁰ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:12]  ⁵⁵ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁵⁷ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁶¹ tn Or “he kept close company with.”

[8:13]  ⁶² sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:14]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁶⁸ tn Or “message.”

[8:14]  ⁶⁹ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[8:15]  ⁷³ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ⁷⁹ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁸⁰ tn Or “fallen on.”

[8:16]  ⁸¹ sn This is a parenthetical note by the author.

[8:17]  ⁸⁵ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁸⁶ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ⁹¹ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ⁹⁷ tn Or “ability”; Grk “authority.”

[8:20]  ¹⁰³ tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ¹⁰⁴ tn Or “obtain.”

[8:21]  ¹⁰⁹ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ¹¹⁰ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ¹¹⁵ tn Or “and implore the Lord.”

[8:22]  ¹¹⁶ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:23]  ¹²¹ tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[8:24]  ¹²⁷ tn Grk “Simon answered and said.”

[8:24]  ¹²⁸ tn Grk “may come upon.”

[8:25]  ¹³³ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹³⁴ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ¹³⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ¹³⁶ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹³⁷ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹³⁸ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ¹³⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ¹⁴⁰ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ¹⁴¹ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ¹⁴² map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ¹⁴³ tn Or “wilderness.”

[8:26]  ¹⁴⁴ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:27]  ¹⁴⁵ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹⁴⁶ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹⁴⁷ tn Grk “And there.” 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.

[8:27]  ¹⁴⁸ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹⁴⁹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁵⁰ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  ¹⁵¹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹⁵² sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:28]  ¹⁵¹ tn Grk “and was sitting.” 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.

[8:28]  ¹⁵² tn Grk “and was reading.” 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.

[8:30]  ¹⁵⁷ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁵⁸ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹⁵⁹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ¹⁶⁰ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ¹⁶¹ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:31]  ¹⁶³ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ¹⁶⁴ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:32]  ¹⁶⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ¹⁷⁰ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ¹⁷⁵ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ¹⁷⁶ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ¹⁷⁷ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  ¹⁷⁸ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ¹⁷⁹ sn A quotation from Isa 53:7-8.

[8:34]  ¹⁸¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ¹⁸² tn Grk “I beg you,” “I ask you.”

[8:34]  ¹⁸³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ¹⁸⁷ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹⁸⁸ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ¹⁹³ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ¹⁹⁹ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:38]  ²⁰⁵ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ²⁰⁶ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ²¹¹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ²¹² sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ²¹⁷ tn Or “appeared.”

[8:40]  ²¹⁸ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ²¹⁹ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ²²⁰ tn Or “he preached the gospel.”

[8:40]  ²²¹ tn Or “cities.”

[8:40]  ²²² 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.

[9:1]  ²²³ tn Or “Saul, making dire threats.”

[9:1]  ²²⁴ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:2]  ²²⁹ sn See the note on synagogue in 6:9.

[9:2]  ²³⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ²³¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ²³² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  ²³⁵ tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:3]  ²³⁶ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ²⁴¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ²⁴² tn The double vocative suggests emotion.

[9:4]  ²⁴³ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ²⁴⁷ tn Or “But arise.”

[9:6]  ²⁴⁸ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[9:7]  ²⁵³ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ²⁵⁴ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²⁵⁵ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ²⁵⁹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ²⁶⁰ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ²⁶¹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ²⁶⁵ tn Grk “And for.” 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.

[9:9]  ²⁶⁶ 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ²⁷¹ tn Grk “And the.” 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.

[9:10]  ²⁷² sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ²⁷³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ²⁷⁷ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ²⁸³ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:13]  ²⁸⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁹⁰ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ²⁹⁵ tn Grk “to bind.”

[9:14]  ²⁹⁶ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:15]  ³⁰¹ tn Or “tool.”

[9:15]  ³⁰² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ³⁰⁷ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:17]  ³¹³ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ³¹⁴ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ³¹⁵ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ³¹⁶ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ³¹⁹ tn Grk “And immediately.” 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.

[9:18]  ³²⁰ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ³²¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[9:19]  ³²⁵ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:20]  ³³¹ sn See the note on synagogue in 6:9.

[9:20]  ³³² tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:21]  ³³⁷ tn Grk “And all.” 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.

[9:21]  ³³⁸ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ³³⁹ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ³⁴⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:22]  ³⁴³ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ³⁴⁴ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁴⁵ tn Or “by showing for certain.”

[9:22]  ³⁴⁶ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ³⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:23]  ³⁴⁹ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:24]  ³⁵⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ³⁵⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ³⁵⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:25]  ³⁶¹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ³⁶² tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ³⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ³⁶⁸ tn Or “join.”

[9:26]  ³⁶⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ³⁷³ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ³⁷⁴ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ³⁷⁵ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ³⁷⁶ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ³⁷⁷ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ³⁷⁹ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ³⁸⁵ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ³⁸⁶ 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.

[9:30]  ³⁹¹ 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.

[9:31]  ³⁹⁷ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ³⁹⁸ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ³⁹⁹ tn Grk “had.”

[9:31]  ⁴⁰⁰ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁴⁰¹ tn Grk “And living.” 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.

[9:31]  ⁴⁰² tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ⁴⁰³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:32]  ⁴⁰⁴ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ⁴⁰⁵ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ⁴⁰⁹ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁴¹⁵ tn Grk “And Peter.” 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.

[9:34]  ⁴¹⁶ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  ⁴¹⁷ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ⁴²¹ tn Grk “And all.” 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.

[9:35]  ⁴²² sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁴²³ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ⁴²⁴ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ⁴²⁵ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ⁴²⁷ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ⁴²⁸ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ⁴²⁹ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ⁴³⁰ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ⁴³³ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ⁴³⁴ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ⁴³⁵ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ⁴³⁶ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ⁴³⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ⁴⁴⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ⁴⁴⁵ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁴⁴⁶ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁴⁴⁷ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁴⁴⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁴⁴⁹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ⁴⁵⁰ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ⁴⁵¹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ⁴⁵¹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ⁴⁵² tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ⁴⁵³ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ⁴⁵⁴ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[9:41]  ⁴⁵⁷ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ⁴⁵⁸ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[9:42]  ⁴⁶³ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ⁴⁶⁴ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ⁴⁶⁹ tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:43]  ⁴⁷⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ⁴⁷¹ tn Grk “with a certain Simon.”

[9:43]  ⁴⁷² tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:1]  ⁴⁷⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  ⁴⁷⁶ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ⁴⁷⁷ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[10:2]  ⁴⁸¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁴⁸² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁴⁸³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:3]  ⁴⁸⁷ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁴⁸⁸ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ⁴⁸⁹ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ⁴⁹³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁴⁹⁴ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁴⁹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁴⁹⁶ tn Or “your gifts to the needy.”

[10:4]  ⁴⁹⁷ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:5]  ⁴⁹⁹ tn Grk “And now.” 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.

[10:5]  ⁵⁰⁰ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁵⁰¹ tn Grk “a certain Simon.”

[10:6]  ⁵⁰⁵ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:7]  ⁵¹¹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁵¹² tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁵¹³ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:9]  ⁵¹⁷ tn Grk “about the sixth hour.”

[10:9]  ⁵¹⁸ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ⁵¹⁹ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:10]  ⁵²³ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[10:11]  ⁵²⁹ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ⁵³⁰ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ⁵³¹ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁵³² tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁵³³ tn Or “coming down.”

[10:11]  ⁵³⁴ tn Or “to the ground.”

[10:12]  ⁵³⁵ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ⁵³⁶ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ⁵³⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[10:13]  ⁵⁴¹ tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:13]  ⁵⁴² tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ⁵⁴³ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ⁵⁴⁷ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:15]  ⁵⁵³ tn Grk “And the voice.” 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.

[10:15]  ⁵⁵⁴ tn Or “declare.”

[10:15]  ⁵⁵⁵ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:16]  ⁵⁵⁹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ⁵⁶⁵ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁵⁶⁶ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ⁵⁶⁷ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:18]  ⁵⁷¹ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

[10:18]  ⁵⁷² tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:19]  ⁵⁷⁷ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:20]  ⁵⁸³ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ⁵⁸⁴ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[10:21]  ⁵⁸⁹ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ⁵⁹⁰ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:22]  ⁵⁹⁵ sn See the note on the word centurion in 10:1.

[10:22]  ⁵⁹⁶ tn Or “just.”

[10:22]  ⁵⁹⁷ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ⁵⁹⁸ tn Grk “hear words.”

[10:23]  ⁶⁰¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  ⁶⁰² tn Or “went forth.”

[10:23]  ⁶⁰³ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ⁶⁰⁷ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ⁶⁰⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  ⁶⁰⁹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:25]  ⁶¹³ tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:25]  ⁶¹⁴ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁶¹⁵ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁶¹⁶ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:26]  ⁶¹⁹ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁶²⁰ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ⁶²⁵ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ⁶²⁶ tn Or “many people assembled.”

[10:28]  ⁶³¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁶³² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁶³³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁶³⁴ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁶³⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁶³⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:29]  ⁶³⁷ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ⁶³⁸ tn Grk “ask for what reason.”

[10:30]  ⁶⁴³ tn Grk “And Cornelius.” 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.

[10:30]  ⁶⁴⁴ tn Grk “said.”

[10:30]  ⁶⁴⁵ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ⁶⁴⁶ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:31]  ⁶⁴⁹ tn Or “your gifts to the needy.”

[10:31]  ⁶⁵⁰ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ⁶⁵⁵ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[10:33]  ⁶⁶¹ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁶⁶² tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁶⁶³ tn Or “to hear everything.”

[10:33]  ⁶⁶⁴ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:34]  ⁶⁶⁷ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁶⁶⁸ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ⁶⁷³ sn See Luke 24:47.

[10:35]  ⁶⁷⁴ tn Or “shows reverence for him.”

[10:35]  ⁶⁷⁵ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36]  ⁶⁷⁹ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ⁶⁸⁰ tn Grk “the word.”

[10:36]  ⁶⁸¹ tn Grk “to the sons.”

[10:36]  ⁶⁸² sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ⁶⁸³ tn Or “by.”

[10:36]  ⁶⁸⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ⁶⁸⁵ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ⁶⁸⁵ tn Or “proclaimed.”

[10:38]  ⁶⁹¹ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁶⁹² tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁶⁹³ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁶⁹⁴ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ⁶⁹⁵ sn See Acts 7:9.

[10:39]  ⁶⁹⁷ tn Grk “And we.” 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.

[10:39]  ⁶⁹⁸ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁶⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁷⁰⁰ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ⁷⁰¹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:40]  ⁷⁰³ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ⁷⁰⁴ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ⁷⁰⁹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁷¹⁰ sn Ate and drank. See Luke 24:35-49.

[10:42]  ⁷¹⁵ tn Grk “and he.” 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.

[10:42]  ⁷¹⁶ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁷¹⁷ tn The word “them” 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.

[10:42]  ⁷¹⁸ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ⁷¹⁹ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁷²⁰ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[10:43]  ⁷²¹ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁷²² sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[10:44]  ⁷²⁷ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁷²⁸ tn Or “word.”

[10:45]  ⁷³³ tn Grk “And the.” 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.

[10:45]  ⁷³⁴ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁷³⁵ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ⁷³⁶ tn Or “because.”

[10:45]  ⁷³⁷ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ⁷³⁸ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ⁷³⁹ tn Or “extolling,” “magnifying.”

[10:47]  ⁷⁴⁵ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ⁷⁴⁶ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[10:48]  ⁷⁵¹ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ⁷⁵² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[11:1]  ⁷⁵⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁷⁵⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ⁷⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁷⁶⁴ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁷⁶⁵ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ⁷⁶⁹ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁷⁷⁰ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ⁷⁷⁵ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ⁷⁸¹ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ⁷⁸² tn Or “coming down.”

[11:5]  ⁷⁸³ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ⁷⁸⁷ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ⁷⁸⁸ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ⁷⁸⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ⁷⁹³ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ⁷⁹⁹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:9]  ⁸⁰⁵ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ⁸¹¹ tn Grk “And behold.”

[11:11]  ⁸¹² 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.

[11:11]  ⁸¹³ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ⁸¹⁴ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ⁸¹⁷ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ⁸²³ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ⁸²⁹ tn Or “came down on.”

[11:15]  ⁸³⁰ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ⁸³¹ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ⁸³⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ⁸³⁶ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁸³⁷ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ⁸⁴¹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁸⁴² sn That is, the same gift of the Holy Spirit.

[11:17]  ⁸⁴³ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁸⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁸⁴⁵ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ⁸⁴⁷ tn Grk “these things.”

[11:18]  ⁸⁴⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁸⁴⁹ tn Or “glorified.”

[11:18]  ⁸⁵⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁸⁵¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:19]  ⁸⁵³ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁸⁵⁴ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ⁸⁵⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁸⁵⁶ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  ⁸⁵⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  ⁸⁵⁸ tn Grk “word.”

[11:20]  ⁸⁵⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁸⁶⁰ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁸⁶¹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁸⁶² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁸⁶³ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:21]  ⁸⁶⁵ tn Grk “And the.” 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.

[11:21]  ⁸⁶⁶ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ⁸⁶⁷ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ⁸⁷¹ tn Grk “Word.”

[11:22]  ⁸⁷² tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁸⁷³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁸⁷⁴ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁸⁷⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:23]  ⁸⁷⁷ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ⁸⁷⁸ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  ⁸⁷⁹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:24]  ⁸⁸³ tn Grk “a significant crowd.”

[11:26]  ⁸⁸⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁸⁹⁰ tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[11:26]  ⁸⁹¹ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ⁸⁹² tn Grk “a significant crowd.”

[11:26]  ⁸⁹³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁸⁹⁴ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:27]  ⁸⁹⁵ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ⁸⁹⁶ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ⁸⁹⁷ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ⁸⁹⁸ sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).

[11:27]  ⁸⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁹⁰⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:28]  ⁹⁰¹ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ⁹⁰² tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁹⁰³ tn Grk “great.”

[11:28]  ⁹⁰⁴ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ⁹⁰⁵ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ⁹⁰⁶ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ⁹⁰⁷ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[11:29]  ⁹⁰⁷ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁹⁰⁸ tn Or “determined,” “resolved.”

[11:29]  ⁹⁰⁹ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:30]  ⁹¹³ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ⁹¹⁴ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:1]  ⁹¹⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁹²⁰ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁹²¹ tn Or “to cause them injury.”

[12:2]  ⁹²⁵ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ⁹³¹ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁹³² sn This is a parenthetical note by the author.

[12:4]  ⁹³⁷ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁹³⁸ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁹³⁹ tn Or “intended”; Grk “wanted.”

[12:4]  ⁹⁴⁰ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:5]  ⁹⁴³ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁹⁴⁴ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:6]  ⁹⁴⁹ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ⁹⁵⁰ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ⁹⁵¹ tn Or “were guarding.”

[12:7]  ⁹⁵⁵ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ⁹⁵⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ⁹⁵⁷ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ⁹⁵⁸ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ⁹⁵⁹ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ⁹⁶¹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ⁹⁶² tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁹⁶³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁹⁶⁴ tn Or “outer garment.”

[12:9]  ⁹⁶⁷ tn Grk “And going out he followed.”

[12:9]  ⁹⁶⁸ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ⁹⁶⁹ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ⁹⁷⁰ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ⁹⁷³ tn Or perhaps, “guard posts.”

[12:10]  ⁹⁷⁴ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ⁹⁷⁵ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ⁹⁷⁶ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁹⁷⁷ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ⁹⁷⁹ 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.

[12:11]  ⁹⁸⁰ tn Or “delivered.”

[12:11]  ⁹⁸¹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁹⁸² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁹⁸³ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ⁹⁸⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁹⁸⁶ tn Grk “John who was also called Mark.”

[12:13]  ⁹⁹¹ tn Or “responded.”

[12:14]  ⁹⁹⁷ tn Or “informed.”

[12:14]  ⁹⁹⁸ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:15]  ¹⁰⁰³ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ¹⁰⁰⁴ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ¹⁰⁰⁵ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ¹⁰⁰⁶ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[12:16]  ¹⁰⁰⁹ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ¹⁰¹⁰ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:17]  ¹⁰¹⁵ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹⁰¹⁶ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹⁰¹⁷ tn Or “led.”

[12:17]  ¹⁰¹⁸ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[12:18]  ¹⁰²¹ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ¹⁰²² tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[12:19]  ¹⁰²⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹⁰²⁸ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹⁰²⁹ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ¹⁰³⁰ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ¹⁰³¹ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ¹⁰³² tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  ¹⁰³³ 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.

[12:20]  ¹⁰³³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  ¹⁰³⁴ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ¹⁰³⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  ¹⁰³⁶ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  ¹⁰³⁷ tn Or “with one accord.”

[12:20]  ¹⁰³⁸ tn Or “persuading.”

[12:20]  ¹⁰³⁹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ¹⁰⁴⁰ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹⁰⁴¹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[12:21]  ¹⁰³⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:21]  ¹⁰⁴⁰ tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

[12:21]  ¹⁰⁴¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[12:21]  ¹⁰⁴² tn Or “delivered a public address.”

[12:22]  ¹⁰⁴⁵ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ¹⁰⁴⁶ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ¹⁰⁴⁷ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ¹⁰⁵¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹⁰⁵² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹⁰⁵³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹⁰⁵⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:24]  ¹⁰⁵⁷ sn A metonymy for the number of adherents to God’s word.

[12:24]  ¹⁰⁵⁸ tn Or “spreading.”

[12:25]  ¹⁰⁶³ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ¹⁰⁶⁴ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ¹⁰⁶⁵ tn Grk “fulfilled.”

[12:25]  ¹⁰⁶⁶ tn Grk “ministry” or “service.”

[12:25]  ¹⁰⁶⁷ tn Grk “John who was also called Mark.”

[13:1]  ¹⁰⁶⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ¹⁰⁷⁰ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹⁰⁷¹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁰⁷² sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹⁰⁷³ tn Or “the governor.”

[13:1]  ¹⁰⁷⁴ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ¹⁰⁷⁵ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁰⁷⁶ tn Or “Appoint.”

[13:3]  ¹⁰⁸¹ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ¹⁰⁸² tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹⁰⁸³ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ¹⁰⁸⁷ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹⁰⁸⁸ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹⁰⁸⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹⁰⁹³ 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.

[13:5]  ¹⁰⁹⁴ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹⁰⁹⁵ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹⁰⁹⁶ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹⁰⁹⁷ sn See the note on synagogue in 6:9.

[13:5]  ¹⁰⁹⁸ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹⁰⁹⁹ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:6]  ¹⁰⁹⁹ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹¹⁰⁰ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹¹⁰¹ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ¹¹⁰⁵ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹¹⁰⁶ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹¹⁰⁷ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹¹⁰⁸ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ¹¹¹¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ¹¹¹² sn A parenthetical note by the author.

[13:8]  ¹¹¹³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ¹¹¹⁷ sn A parenthetical note by the author.

[13:9]  ¹¹¹⁸ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹¹¹⁹ tn Or “gazed intently.”

[13:10]  ¹¹²³ tn Or “unscrupulousness.”

[13:10]  ¹¹²⁴ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ¹¹²⁹ tn Grk “And now.” 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.

[13:11]  ¹¹³⁰ tn Grk “upon,” but in a negative sense.

[13:11]  ¹¹³¹ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹¹³² tn Grk “fell on.”

[13:11]  ¹¹³³ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ¹¹³⁵ sn See the note on proconsul in v. 8.

[13:12]  ¹¹³⁶ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ¹¹³⁷ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹¹³⁸ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  ¹¹⁴¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ¹¹⁴² sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹¹⁴³ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹¹⁴⁴ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹¹⁴⁵ sn That is, John Mark.

[13:13]  ¹¹⁴⁶ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:14]  ¹¹⁴⁷ tn Or “Passing by.”

[13:14]  ¹¹⁴⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹¹⁴⁹ tn Or “at Antioch in Pisidia.”

[13:14]  ¹¹⁵⁰ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹¹⁵¹ sn See the note on synagogue in 6:9.

[13:15]  ¹¹⁵³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹¹⁵⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹¹⁵⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹¹⁵⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹¹⁵⁷ tn Or “word.”

[13:15]  ¹¹⁵⁸ tn Or “encouragement.”

[13:15]  ¹¹⁵⁹ tn Or “give it.”

[13:16]  ¹¹⁵⁹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹¹⁶⁰ tn Or “motioned.”

[13:16]  ¹¹⁶¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹¹⁶² tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ¹¹⁶⁵ tn Or “people of Israel.”

[13:17]  ¹¹⁶⁶ tn Or “forefathers”; Grk “fathers.”

[13:17]  ¹¹⁶⁷ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹¹⁶⁸ tn Or “as resident aliens.”

[13:17]  ¹¹⁶⁹ tn Or “land.”

[13:17]  ¹¹⁷⁰ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ¹¹⁷¹ tn Grk “And for.” 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.

[13:18]  ¹¹⁷² tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ¹¹⁷³ tn Or “desert.”

[13:19]  ¹¹⁷⁷ 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.

[13:19]  ¹¹⁷⁸ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ¹¹⁷⁹ sn Seven nations. See Deut 7:1.

[13:19]  ¹¹⁸⁰ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ¹¹⁸³ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ¹¹⁸⁴ tn Grk “And after these things.” 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.

[13:20]  ¹¹⁸⁵ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹¹⁸⁹ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ¹¹⁹⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹¹⁹⁶ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹¹⁹⁷ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹¹⁹⁸ sn A quotation from Ps 89:20.

[13:22]  ¹¹⁹⁹ sn A quotation from 1 Sam 13:14.

[13:22]  ¹²⁰⁰ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹²⁰¹ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ¹²⁰² sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹²⁰³ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  ¹²⁰⁷ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹²⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹²⁰⁹ sn John refers here to John the Baptist.

[13:24]  ¹²¹⁰ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹²¹³ tn Or “task.”

[13:25]  ¹²¹⁴ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹²¹⁵ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹²¹⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹²²⁰ tn Grk “sons”

[13:26]  ¹²²¹ tn Or “race.”

[13:26]  ¹²²² tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹²²³ tn Grk “word.”

[13:27]  ¹²²⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹²²⁶ tn Grk “this one.”

[13:27]  ¹²²⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹²²⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹²²⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ¹²³¹ tn Grk “And though.” 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.

[13:28]  ¹²³² tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹²³³ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹²³⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹²³⁷ tn Or “carried out.”

[13:29]  ¹²³⁸ sn That is, everything that was written in OT scripture.

[13:29]  ¹²³⁹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹²⁴⁰ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹²⁴¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ¹²⁴³ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹²⁴⁹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹²⁵⁰ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹²⁵¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹²⁵⁵ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹²⁶¹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹²⁶² tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ¹²⁶³ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹²⁶⁴ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:34]  ¹²⁶⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹²⁶⁸ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹²⁶⁹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹²⁷⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹²⁷¹ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹²⁷² tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹²⁷³ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹²⁷³ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹²⁷⁴ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹²⁷⁵ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹²⁷⁶ sn A quotation from Ps 16:10.

[13:36]  ¹²⁷⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹²⁸⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹²⁸¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹²⁸² tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ¹²⁸⁵ sn The one whom God raised up refers to Jesus.

[13:37]  ¹²⁸⁶ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ¹²⁹¹ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹²⁹⁷ sn This one refers here to Jesus.

[13:39]  ¹²⁹⁸ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹²⁹⁹ tn Or “could not free.”

[13:39]  ¹³⁰⁰ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ¹³⁰³ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹³⁰⁴ tn Or “in.”

[13:41]  ¹³⁰⁹ tn Or “and die!”

[13:41]  ¹³¹⁰ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ¹³¹⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹³¹⁶ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹³¹⁷ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹³¹⁸ tn Or “begging,” “inviting.”

[13:42]  ¹³¹⁹ tn Or “matters.”

[13:43]  ¹³²¹ sn See the note on synagogue in 6:9.

[13:43]  ¹³²² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹³²³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹³²⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹³²⁵ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹³²⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ¹³²⁷ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:45]  ¹³³³ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹³³⁴ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹³³⁵ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹³³⁶ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ¹³³⁹ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹³⁴⁰ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹³⁴¹ tn Or “and consider yourselves unworthy.”

[13:46]  ¹³⁴² tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹³⁴³ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ¹³⁴⁵ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹³⁴⁶ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹³⁴⁷ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹³⁴⁸ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹³⁴⁹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ¹³⁵¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹³⁵² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹³⁵³ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ¹³⁵⁷ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:50]  ¹³⁶³ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹³⁶⁴ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ¹³⁶⁹ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ¹³⁷⁰ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ¹³⁷¹ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ¹³⁷⁵ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ¹³⁸¹ sn Iconium. See the note in 13:51.

[14:1]  ¹³⁸² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹³⁸³ sn See the note on synagogue in 6:9.

[14:1]  ¹³⁸⁴ tn Or “that a large crowd.”

[14:2]  ¹³⁸⁷ tn Or “who would not believe.”

[14:2]  ¹³⁸⁸ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ¹³⁹³ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹³⁹⁴ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹³⁹⁵ tn Grk “word.”

[14:3]  ¹³⁹⁶ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ¹³⁹⁹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹⁴⁰⁰ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ¹⁴⁰⁵ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ¹⁴⁰⁶ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁴⁰⁷ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ¹⁴¹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁴¹² tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁴¹³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ¹⁴¹⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ¹⁴¹⁷ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ¹⁴¹⁸ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ¹⁴²³ tn Grk “And in.” 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.

[14:8]  ¹⁴²⁴ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ¹⁴²⁵ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ¹⁴²⁶ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ¹⁴²⁹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ¹⁴³⁰ tn Or “looked.”

[14:10]  ¹⁴³⁵ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹⁴³⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹⁴³⁷ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ¹⁴⁴¹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁴⁴² tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ¹⁴⁴³ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:12]  ¹⁴⁴⁷ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹⁴⁴⁸ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹⁴⁴⁹ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ¹⁴⁵³ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁴⁵⁴ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁴⁵⁵ tn Or “oxen.”

[14:13]  ¹⁴⁵⁶ tn Or “wreaths.”

[14:13]  ¹⁴⁵⁷ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ¹⁴⁵⁹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ¹⁴⁶⁰ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ¹⁴⁶¹ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ¹⁴⁶² tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ¹⁴⁶³ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  ¹⁴⁶⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ¹⁴⁶⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ¹⁴⁶⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ¹⁴⁶⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ¹⁴⁷¹ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ¹⁴⁷² tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ¹⁴⁷³ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ¹⁴⁷⁷ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹⁴⁷⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁴⁷⁹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁴⁸⁰ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ¹⁴⁸³ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ¹⁴⁸⁴ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ¹⁴⁸⁹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ¹⁴⁹⁰ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ¹⁴⁹¹ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ¹⁴⁹² tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ¹⁴⁹⁵ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁴⁹⁶ tn Grk “And on.” 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.

[14:20]  ¹⁴⁹⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:21]  ¹⁵⁰¹ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ¹⁵⁰² sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ¹⁵⁰³ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:22]  ¹⁵⁰⁷ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁵⁰⁸ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁵⁰⁹ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁵¹⁰ tn Or “sufferings.”

[14:23]  ¹⁵¹³ sn Appointed elders. See Acts 20:17.

[14:23]  ¹⁵¹⁴ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ¹⁵¹⁵ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ¹⁵¹⁶ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ¹⁵¹⁹ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ¹⁵²⁰ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ¹⁵²⁵ tn Or “message.”

[14:25]  ¹⁵²⁶ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ¹⁵²⁷ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ¹⁵³¹ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  ¹⁵³² tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹⁵³³ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ¹⁵³⁷ tn Or “announced.”

[14:27]  ¹⁵³⁸ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ¹⁵³⁹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ¹⁵⁴³ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ¹⁵⁴⁴ tn Grk “no little (time)” (an idiom).

[15:1]  ¹⁵⁴⁹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹⁵⁵⁰ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:2]  ¹⁵⁵⁵ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁵⁵⁶ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹⁵⁵⁷ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁵⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁵⁵⁹ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ¹⁵⁶¹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹⁵⁶² tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁵⁶³ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ¹⁵⁶⁷ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ¹⁵⁶⁸ tn Or “announced.”

[15:4]  ¹⁵⁶⁹ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ¹⁵⁷³ sn See the note on Pharisee in 5:34.

[15:5]  ¹⁵⁷⁴ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ¹⁵⁷⁵ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹⁵⁷⁶ tn Or “keep.”

[15:6]  ¹⁵⁷⁹ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ¹⁵⁸⁵ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁵⁸⁶ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁵⁸⁷ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁵⁸⁸ tn Or “word.”

[15:7]  ¹⁵⁸⁹ tn Or “of the good news.”

[15:7]  ¹⁵⁹⁰ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ¹⁵⁹¹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁵⁹² tn Or “has borne witness.”

[15:8]  ¹⁵⁹³ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ¹⁵⁹⁷ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹⁵⁹⁸ tn Or “purifying.”

[15:10]  ¹⁶⁰³ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ¹⁶⁰⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ¹⁶⁰⁵ tn Or “forefathers”; Grk “fathers.”

[15:11]  ¹⁶⁰⁹ tn Or “by.”

[15:11]  ¹⁶¹⁰ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:12]  ¹⁶¹⁵ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹⁶¹⁶ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ¹⁶²¹ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ¹⁶²² tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ¹⁶²⁷ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ¹⁶²⁸ tn Or “reported,” “described.”

[15:14]  ¹⁶²⁹ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ¹⁶³⁰ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ¹⁶³¹ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ¹⁶³³ tn Grk “And the.” 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.

[15:15]  ¹⁶³⁴ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ¹⁶³⁹ tn Grk “After these things.”

[15:16]  ¹⁶⁴⁰ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹⁶⁴¹ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁶⁴² tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ¹⁶⁴⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹⁶⁴⁶ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁶⁴⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ¹⁶⁴⁸ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁶⁴⁹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ¹⁶⁵¹ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ¹⁶⁵² sn An allusion to Isa 45:21.

[15:19]  ¹⁶⁵⁷ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ¹⁶⁵⁸ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ¹⁶⁵⁹ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ¹⁶⁶³ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁶⁶⁴ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  ¹⁶⁶⁵ tn Or “polluted.”

[15:20]  ¹⁶⁶⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ¹⁶⁶⁹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁶⁷⁰ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ¹⁶⁷¹ sn See the note on synagogue in 6:9.

[15:22]  ¹⁶⁷⁵ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ¹⁶⁷⁶ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ¹⁶⁷⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁶⁸¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ¹⁶⁸² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ¹⁶⁸³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ¹⁶⁸⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ¹⁶⁸⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ¹⁶⁸⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:24]  ¹⁶⁸⁷ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ¹⁶⁸⁸ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ¹⁶⁸⁹ tn Grk “souls.”

[15:24]  ¹⁶⁹⁰ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ¹⁶⁹³ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ¹⁶⁹⁴ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ¹⁶⁹⁹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁷⁰⁰ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ¹⁷⁰¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ¹⁷⁰⁵ tn This verb has been translated as an epistolary aorist.

[15:27]  ¹⁷⁰⁶ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ¹⁷⁰⁷ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ¹⁷¹¹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ¹⁷¹² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ¹⁷¹⁷ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁷¹⁸ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  ¹⁷¹⁹ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁷²⁰ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁷²¹ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ¹⁷²³ tn Or “sent away.”

[15:30]  ¹⁷²⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹⁷²⁵ tn Or “congregation” (referring to the group of believers).

[15:31]  ¹⁷²⁹ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ¹⁷³⁰ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ¹⁷³¹ tn Or “at its encouraging message.”

[15:32]  ¹⁷³⁵ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ¹⁷⁴¹ 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.

[15:33]  ¹⁷⁴² tn The word “there” is not in the Greek text, but is implied.

[15:34]  ¹⁷⁴⁷ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ¹⁷⁵³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ¹⁷⁵⁴ sn This is a parenthetical note by the author.

[15:35]  ¹⁷⁵⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  ¹⁷⁵⁹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ¹⁷⁶⁰ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ¹⁷⁶¹ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ¹⁷⁶⁵ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁷⁶⁶ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ¹⁷⁷¹ tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[15:39]  ¹⁷⁷² tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ¹⁷⁷³ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ¹⁷⁷⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ¹⁷⁷⁷ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ¹⁷⁷⁸ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[15:41]  ¹⁷⁸³ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ¹⁷⁸⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  ¹⁷⁹⁰ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ¹⁷⁹¹ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ¹⁷⁹² tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ¹⁷⁹³ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ¹⁷⁹⁵ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ¹⁷⁹⁶ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ¹⁷⁹⁷ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ¹⁷⁹⁸ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ¹⁸⁰¹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹⁸⁰² tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹⁸⁰³ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹⁸⁰⁴ tn Or “who lived in the area.”

[16:3]  ¹⁸⁰⁵ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:4]  ¹⁸⁰⁷ tn Or “cities.”

[16:4]  ¹⁸⁰⁸ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁸⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁸¹⁰ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁸¹¹ tn Or “observe” or “follow.”

[16:5]  ¹⁸¹³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ¹⁸¹⁹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ¹⁸²⁰ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ¹⁸²¹ tn Or “forbidden.”

[16:6]  ¹⁸²² tn Or “word.”

[16:6]  ¹⁸²³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ¹⁸²⁵ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ¹⁸²⁶ sn Mysia was a province in northwest Asia Minor.

[16:7]  ¹⁸²⁷ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ¹⁸²⁸ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ¹⁸²⁹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:8]  ¹⁸³¹ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ¹⁸³² sn Mysia was a province in northwest Asia Minor.

[16:8]  ¹⁸³³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ¹⁸³⁷ tn Grk “And a.” 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.

[16:9]  ¹⁸³⁸ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹⁸³⁹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹⁸⁴⁰ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹⁸⁴¹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁸⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹⁸⁴⁴ tn Grk “sought.”

[16:10]  ¹⁸⁴⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁸⁴⁶ tn Or “summoned.”

[16:11]  ¹⁸⁴⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:11]  ¹⁸⁵⁰ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ¹⁸⁵¹ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ¹⁸⁵² sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ¹⁸⁵³ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ¹⁸⁵⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ¹⁸⁵⁶ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ¹⁸⁵⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ¹⁸⁵⁸ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ¹⁸⁶¹ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹⁸⁶² tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁸⁶³ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹⁸⁶⁴ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ¹⁸⁶⁷ tn Grk “And a.” 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.

[16:14]  ¹⁸⁶⁸ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ¹⁸⁶⁹ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ¹⁸⁷⁰ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ¹⁸⁷¹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:15]  ¹⁸⁷³ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁸⁷⁴ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁸⁷⁵ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁸⁷⁶ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ¹⁸⁷⁹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ¹⁸⁸⁰ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ¹⁸⁸¹ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ¹⁸⁸² tn Or “masters.”

[16:16]  ¹⁸⁸³ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ¹⁸⁸⁵ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ¹⁸⁸⁶ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ¹⁸⁸⁷ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ¹⁸⁸⁸ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:18]  ¹⁸⁹¹ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹⁸⁹² tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁸⁹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁸⁹⁴ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:19]  ¹⁸⁹⁷ tn Or “masters.”

[16:19]  ¹⁸⁹⁸ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ¹⁸⁹⁹ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ¹⁹⁰⁰ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ¹⁹⁰³ 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.

[16:20]  ¹⁹⁰⁴ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ¹⁹⁰⁵ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ¹⁹⁰⁶ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ¹⁹⁰⁹ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ¹⁹¹⁰ tn Or “acknowledge.”

[16:21]  ¹⁹¹¹ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ¹⁹¹² tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ¹⁹¹⁵ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ¹⁹¹⁶ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹⁹¹⁷ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹⁹¹⁸ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ¹⁹²¹ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ¹⁹²² tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ¹⁹²⁷ tn Or “prison.”

[16:24]  ¹⁹²⁸ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:25]  ¹⁹³³ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ¹⁹³⁴ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ¹⁹³⁵ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ¹⁹³⁹ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:27]  ¹⁹⁴⁵ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ¹⁹⁴⁶ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ¹⁹⁴⁷ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ¹⁹⁴⁸ tn Or “thought.”

[16:28]  ¹⁹⁵¹ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ¹⁹⁵² sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ¹⁹⁵⁷ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ¹⁹⁵⁸ tn Or “and prostrated himself.”

[16:30]  ¹⁹⁶³ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ¹⁹⁶⁴ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ¹⁹⁶⁹ tn Grk “said.”

[16:31]  ¹⁹⁷⁰ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹⁹⁷¹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹⁹⁷⁵ tn Grk “And they.” 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.

[16:32]  ¹⁹⁷⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ¹⁹⁸¹ tn Grk “And at.” 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.

[16:33]  ¹⁹⁸² tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁹⁸³ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁹⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁹⁸⁵ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁹⁸⁶ tn Or “immediately.”

[16:34]  ¹⁹⁸⁷ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁹⁸⁸ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁹⁸⁹ tn Or “he was overjoyed.”

[16:34]  ¹⁹⁹⁰ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁹⁹¹ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[16:35]  ¹⁹⁹³ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ¹⁹⁹⁴ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ¹⁹⁹⁵ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[16:36]  ¹⁹⁹⁹ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ²⁰⁰⁰ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ²⁰⁰¹ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ²⁰⁰⁵ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ²⁰⁰⁶ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ²⁰⁰⁷ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ²⁰⁰⁸ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ²⁰⁰⁹ tn The word “us” 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.

[16:37]  ²⁰¹⁰ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ²⁰¹¹ tn Grk “But they.”

[16:37]  ²⁰¹² sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[16:38]  ²⁰¹¹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ²⁰¹² sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ²⁰¹⁷ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ²⁰¹⁸ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ²⁰¹⁹ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[16:40]  ²⁰²³ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ²⁰²⁹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ²⁰³⁰ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ²⁰³¹ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ²⁰³² sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  ²⁰³³ sn See the note on synagogue in 6:9.

[17:2]  ²⁰³⁵ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰³⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ²⁰⁴¹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ²⁰⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ²⁰⁴³ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ²⁰⁴⁴ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ²⁰⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:4]  ²⁰⁴⁷ tn Or “convinced.”

[17:4]  ²⁰⁴⁸ tn Or “a large crowd.”

[17:4]  ²⁰⁴⁹ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ²⁰⁵⁰ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ²⁰⁵³ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ²⁰⁵⁴ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ²⁰⁵⁵ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ²⁰⁵⁶ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ²⁰⁵⁷ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ²⁰⁵⁸ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ²⁰⁵⁹ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ²⁰⁵⁹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ²⁰⁶⁰ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ²⁰⁶¹ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ²⁰⁶² tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:7]  ²⁰⁶⁵ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²⁰⁶⁶ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²⁰⁶⁷ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁰⁶⁸ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁰⁶⁹ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ²⁰⁷¹ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ²⁰⁷² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:9]  ²⁰⁷⁷ 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.

[17:9]  ²⁰⁷⁸ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ²⁰⁷⁹ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ²⁰⁸³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  ²⁰⁸⁴ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ²⁰⁸⁵ sn See the note on synagogue in 6:9.

[17:11]  ²⁰⁸⁹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²⁰⁹⁰ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ²⁰⁹¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ²⁰⁹² tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ²⁰⁹³ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ²⁰⁹⁴ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ²⁰⁹⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ²⁰⁹⁵ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ²⁰⁹⁶ tn Or “respected.”

[17:13]  ²¹⁰¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ²¹⁰² tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ²¹⁰³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ²¹⁰⁴ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  ²¹⁰⁵ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ²¹⁰⁷ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²¹⁰⁸ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ²¹¹³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ²¹¹⁴ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ²¹¹⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ²¹²⁰ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  ²¹²¹ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ²¹²⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ²¹²⁶ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ²¹²⁷ sn See the note on synagogue in 6:9.

[17:17]  ²¹²⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ²¹³¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²¹³² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²¹³³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²¹³⁴ tn Grk “saying.”

[17:18]  ²¹³⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²¹³⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²¹³⁷ sn This is a parenthetical note by the author.

[17:19]  ²¹³⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²¹³⁸ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:20]  ²¹⁴³ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ²¹⁴⁴ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ²¹⁴⁹ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ²¹⁵⁰ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ²¹⁵¹ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ²¹⁵⁵ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ²¹⁵⁶ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ²¹⁵⁷ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ²¹⁶¹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²¹⁶² tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²¹⁶³ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ²¹⁶⁷ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²¹⁶⁸ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ²¹⁶⁹ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:25]  ²¹⁷³ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ²¹⁷⁴ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ²¹⁷⁹ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ²¹⁸⁰ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ²¹⁸¹ tn Grk “to live over all the face of the earth.”

[17:26]  ²¹⁸² tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ²¹⁸³ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ²¹⁸⁵ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ²¹⁸⁶ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ²¹⁸⁷ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ²¹⁹¹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ²¹⁹² sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ²¹⁹⁷ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ²¹⁹⁸ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ²¹⁹⁹ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ²²⁰⁰ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ²²⁰¹ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ²²⁰³ tn Or “has deliberately paid no attention to.”

[17:30]  ²²⁰⁴ tn Or “times when people did not know.”

[17:30]  ²²⁰⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²²⁰⁶ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ²²⁰⁹ tn Or “fixed.”

[17:31]  ²²¹⁰ sn The world refers to the whole inhabited earth.

[17:31]  ²²¹¹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ²²¹² tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ²²¹⁵ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²²¹⁶ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ²²²¹ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ²²²⁷ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ²²²⁸ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ²²²⁹ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ²²³⁰ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ²²³¹ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:1]  ²²³³ tn Grk “After these things.”

[18:1]  ²²³⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²²³⁵ tn Or “Paul left.”

[18:1]  ²²³⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²²³⁷ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:2]  ²²³⁹ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ²²⁴⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²²⁴¹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ²²⁴² sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²²⁴³ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ²²⁴⁴ tn Or “to leave.”

[18:2]  ²²⁴⁵ map For location see JP4 A1.

[18:2]  ²²⁴⁶ tn Or “went to.”

[18:3]  ²²⁴⁵ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ²²⁴⁶ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ²²⁴⁷ sn This is a parenthetical note by the author.

[18:4]  ²²⁵¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ²²⁵² sn See the note on synagogue in 6:9.

[18:4]  ²²⁵³ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:5]  ²²⁵⁷ tn Grk “came down.”

[18:5]  ²²⁵⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²²⁵⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²²⁶⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²²⁶¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ²²⁶³ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ²²⁶⁴ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²²⁶⁵ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ²²⁶⁶ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ²²⁶⁷ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ²²⁶⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ²²⁷⁰ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ²²⁷¹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ²²⁷² tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:8]  ²²⁷⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ²²⁷⁶ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:9]  ²²⁸¹ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ²²⁸² tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ²²⁸³ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ²²⁸⁷ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²²⁸⁸ tn Or “injure.”

[18:11]  ²²⁹³ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ²²⁹⁴ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ²²⁹⁹ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ²³⁰⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ²³⁰¹ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ²³⁰² tn Grk “with one accord.”

[18:12]  ²³⁰³ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:13]  ²³⁰⁵ tn Or “inciting.”

[18:13]  ²³⁰⁶ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ²³¹¹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ²³¹² tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²³¹³ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²³¹⁴ tn Grk “accepting your complaint, O Jews.”

[18:15]  ²³¹⁷ tn Or “dispute.”

[18:15]  ²³¹⁸ tn Grk “see to it” (an idiom).

[18:15]  ²³¹⁹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ²³²³ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ²³²⁴ sn See the note on the term judgment seat in 18:12.

[18:17]  ²³²⁹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  ²³³⁰ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²³³¹ sn See the note on the term judgment seat in 18:12.

[18:17]  ²³³² tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ²³³⁵ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²³³⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²³³⁷ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²³³⁸ tn Grk “Syria, and with him.”

[18:18]  ²³³⁹ sn See the note on Aquila in 18:2.

[18:18]  ²³⁴⁰ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²³⁴¹ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²³⁴² tn That is, “before he sailed from Cenchrea.”

[18:18]  ²³⁴³ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ²³⁴¹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ²³⁴² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ²³⁴³ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ²³⁴⁴ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ²³⁴⁵ sn See the note on synagogue in 6:9.

[18:19]  ²³⁴⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:20]  ²³⁴⁷ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[18:21]  ²³⁵³ tn Or “but took leave of.”

[18:21]  ²³⁵⁴ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ²³⁵⁵ tn Or “will return.”

[18:21]  ²³⁵⁶ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ²³⁵⁷ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:22]  ²³⁵⁹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ²³⁶⁰ 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 sea voyage of 620 mi (990 km).

[18:22]  ²³⁶¹ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ²³⁶² tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  ²³⁶³ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:23]  ²³⁶⁵ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ²³⁶⁶ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ²³⁶⁷ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ²³⁷¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ²³⁷² tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ²³⁷³ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ²³⁷⁷ tn Or “had been taught.”

[18:25]  ²³⁷⁸ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²³⁷⁹ tn Grk “the things.”

[18:25]  ²³⁸⁰ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ²³⁸³ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²³⁸⁴ sn See the note on synagogue in 6:9.

[18:26]  ²³⁸⁵ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ²³⁸⁶ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ²³⁸⁹ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ²³⁹⁰ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ²³⁹¹ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ²³⁹² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ²³⁹³ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ²³⁹⁵ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²³⁹⁶ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²³⁹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  ²³⁹⁸ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:1]  ²⁴⁰¹ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ²⁴⁰² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ²⁴⁰³ tn Or “interior.”

[19:1]  ²⁴⁰⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁴⁰⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²⁴⁰⁶ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²⁴⁰⁷ tn The word “there” is not in the Greek text but is implied.

[19:2]  ²⁴⁰⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²⁴⁰⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁴⁰⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ²⁴¹³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ²⁴¹⁴ tn Grk “they said.”

[19:4]  ²⁴¹⁹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ²⁴²⁵ tn Or “laid.”

[19:6]  ²⁴²⁶ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ²⁴²⁷ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ²⁴²⁸ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ²⁴³¹ sn This is a parenthetical note by the author.

[19:8]  ²⁴³⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²⁴³⁸ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²⁴³⁹ sn See the note on synagogue in 6:9.

[19:8]  ²⁴⁴⁰ tn Or “boldly.”

[19:8]  ²⁴⁴¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²⁴⁴² tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ²⁴⁴³ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ²⁴⁴³ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ²⁴⁴⁴ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ²⁴⁴⁵ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ²⁴⁴⁶ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ²⁴⁴⁷ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ²⁴⁴⁸ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ²⁴⁴⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ²⁴⁵⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ²⁴⁵¹ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ²⁴⁴⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  ²⁴⁵⁰ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ²⁴⁵⁵ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ²⁴⁶¹ tn Or “skin” (the outer surface of the body).

[19:12]  ²⁴⁶² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²⁴⁶³ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ²⁴⁶⁷ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²⁴⁶⁸ tn Grk “to name the name.”

[19:13]  ²⁴⁶⁹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²⁴⁷⁰ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ²⁴⁷³ tn Grk “a certain Sceva.”

[19:14]  ²⁴⁷⁴ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ²⁴⁷⁹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²⁴⁸⁰ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ²⁴⁸¹ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ²⁴⁸² sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ²⁴⁸⁵ tn Grk “in whom the evil spirit was.”

[19:16]  ²⁴⁸⁶ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ²⁴⁸⁷ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ²⁴⁸⁸ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ²⁴⁹¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ²⁴⁹² tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²⁴⁹³ tn Or “exalted.”

[19:18]  ²⁴⁹⁷ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ²⁴⁹⁸ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19]  ²⁵⁰³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²⁵⁰⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²⁵⁰⁵ tn Or “scrolls.”

[19:19]  ²⁵⁰⁶ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ²⁵⁰⁷ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ²⁵⁰⁸ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20]  ²⁵⁰⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ²⁵¹⁰ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ²⁵¹¹ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21]  ²⁵¹⁵ tn Grk “all these things had been fulfilled.”

[19:21]  ²⁵¹⁶ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ²⁵¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ²⁵¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ²⁵¹⁹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ²⁵²⁰ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ²⁵²¹ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22]  ²⁵²¹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ²⁵²² tn Grk “two of those who ministered to him.”

[19:22]  ²⁵²³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ²⁵²⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:23]  ²⁵²⁷ tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.

[19:23]  ²⁵²⁸ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ²⁵²⁹ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ²⁵³⁰ sn The Way refers to the Christian movement (Christianity).

[19:24]  ²⁵³³ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ²⁵³⁴ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ²⁵³⁵ tn Grk “brought not a little business” (an idiom).

[19:24]  ²⁵³⁶ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ²⁵³⁹ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ²⁵⁴⁰ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ²⁵⁴¹ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ²⁵⁴² tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ²⁵⁴⁵ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ²⁵⁴⁶ tn Or “misled.”

[19:26]  ²⁵⁴⁷ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ²⁵⁴⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ²⁵⁴⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ²⁵⁵⁰ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ²⁵⁵¹ tn The words “at all” are not in the Greek text but are implied.

[19:27]  ²⁵⁵¹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ²⁵⁵² sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ²⁵⁵³ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ²⁵⁵⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ²⁵⁵⁵ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28]  ²⁵⁵⁷ 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.

[19:28]  ²⁵⁵⁸ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ²⁵⁵⁹ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ²⁵⁶⁰ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ²⁵⁶¹ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ²⁵⁶³ tn Grk “And the.” 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.

[19:29]  ²⁵⁶⁴ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ²⁵⁶⁵ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ²⁵⁶⁶ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ²⁵⁶⁷ tn Grk “to the theater with one accord.”

[19:30]  ²⁵⁶⁹ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ²⁵⁷⁵ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ²⁵⁷⁶ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ²⁵⁷⁷ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ²⁵⁷⁸ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ²⁵⁸¹ tn Or “had assembled.”

[19:33]  ²⁵⁸⁷ tn Or “Some of the crowd gave instructions to.”

[19:33]  ²⁵⁸⁸ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ²⁵⁸⁹ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ²⁵⁹⁰ tn Or “motioning.”

[19:33]  ²⁵⁹¹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ²⁵⁹² tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ²⁵⁹³ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ²⁵⁹⁴ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ²⁵⁹⁵ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ²⁵⁹⁶ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ²⁵⁹⁹ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ²⁶⁰⁰ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ²⁶⁰¹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ²⁶⁰² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ²⁶⁰³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ²⁶⁰⁵ tn Grk “these things.”

[19:36]  ²⁶⁰⁶ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ²⁶⁰⁷ tn Grk “it is necessary that you be quiet.”

[19:36]  ²⁶⁰⁸ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ²⁶¹¹ tn Or perhaps, “desecrators of temples.”

[19:37]  ²⁶¹² sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38]  ²⁶¹⁷ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ²⁶¹⁸ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ²⁶¹⁹ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39]  ²⁶²³ tn Or “anything more than this.”

[19:39]  ²⁶²⁴ tn Or “resolved.”

[19:39]  ²⁶²⁵ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40]  ²⁶²⁹ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ²⁶³⁰ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ²⁶³¹ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ²⁶³² tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41]  ²⁶³⁵ 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.

[19:41]  ²⁶³⁶ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ²⁶³⁷ tn Grk “these things.”

[19:41]  ²⁶³⁸ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[20:1]  ²⁶⁴¹ tn Or “exhorting.”

[20:1]  ²⁶⁴² tn Or “and taking leave of them.”

[20:1]  ²⁶⁴³ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ²⁶⁴⁷ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ²⁶⁴⁸ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ²⁶⁴⁹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²⁶⁵⁰ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:3]  ²⁶⁵³ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ²⁶⁵⁴ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ²⁶⁵⁵ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ²⁶⁵⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ²⁶⁵⁷ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ²⁶⁵⁸ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ²⁶⁵⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ²⁶⁵⁹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ²⁶⁶⁰ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[20:4]  ²⁶⁶¹ tn Grk “of the Thessalonians.”

[20:4]  ²⁶⁶² tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[20:4]  ²⁶⁶³ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  ²⁶⁶⁴ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:5]  ²⁶⁶⁵ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ²⁶⁶⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ²⁶⁷¹ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ²⁶⁷² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ²⁶⁷³ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ²⁶⁷⁴ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ²⁶⁷⁵ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ²⁶⁷⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ²⁶⁷⁷ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²⁶⁷⁸ tn Or “assembled.”

[20:7]  ²⁶⁷⁹ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ²⁶⁸⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ²⁶⁸¹ tn Or “prolonged.”

[20:8]  ²⁶⁸³ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ²⁶⁸⁴ sn This is best taken as a parenthetical note by the author.

[20:9]  ²⁶⁸⁹ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ²⁶⁹⁰ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ²⁶⁹¹ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ²⁶⁹² tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ²⁶⁹⁵ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ²⁶⁹⁶ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ²⁶⁹⁷ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ²⁶⁹⁸ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ²⁶⁹⁹ tn Grk “for his life is in him” (an idiom).

[20:11]  ²⁷⁰¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ²⁷⁰² tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ²⁷⁰³ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ²⁷⁰⁷ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:13]  ²⁷¹³ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ²⁷¹⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ²⁷¹⁵ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ²⁷¹⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ²⁷¹⁷ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ²⁷¹⁸ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ²⁷¹⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ²⁷²⁰ tn Or “there on foot.”

[20:14]  ²⁷¹⁹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ²⁷²⁰ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ²⁷²¹ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:15]  ²⁷²⁵ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ²⁷²⁶ tn Or “offshore from Chios.”

[20:15]  ²⁷²⁷ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ²⁷²⁸ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ²⁷²⁹ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[20:16]  ²⁷³¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ²⁷³² tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ²⁷³³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:16]  ²⁷³⁴ tn Or “was eager.”

[20:16]  ²⁷³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ²⁷³⁶ tn Grk “if it could be to him” (an idiom).

[20:17]  ²⁷³⁷ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²⁷³⁸ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²⁷³⁹ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ²⁷⁴³ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ²⁷⁴⁴ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ²⁷⁴⁵ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ²⁷⁴⁹ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ²⁷⁵⁰ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ²⁷⁵⁵ tn Or “declaring.”

[20:20]  ²⁷⁵⁶ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ²⁷⁵⁷ tn Or “openly.”

[20:21]  ²⁷⁶¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ²⁷⁶² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:22]  ²⁷⁶⁷ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ²⁷⁶⁸ tn Grk “bound.”

[20:22]  ²⁷⁶⁹ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ²⁷⁷⁰ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ²⁷⁷³ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ²⁷⁷⁴ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ²⁷⁷⁵ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ²⁷⁷⁶ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ²⁷⁷⁷ tn Grk “bonds.”

[20:23]  ²⁷⁷⁸ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ²⁷⁷⁹ tn Grk “soul.”

[20:24]  ²⁷⁸⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ²⁷⁸¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ²⁷⁸² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ²⁷⁸³ tn Or “to the gospel.”

[20:25]  ²⁷⁸⁵ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ²⁷⁸⁶ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ²⁷⁸⁷ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ²⁷⁸⁸ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ²⁷⁹¹ tn Or “testify.”

[20:26]  ²⁷⁹² tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ²⁷⁹³ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ²⁷⁹⁷ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ²⁷⁹⁸ tn Or “proclaiming,” “declaring.”

[20:27]  ²⁷⁹⁹ tn Or “plan.”

[20:28]  ²⁸⁰³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁸⁰⁴ tn Grk “in which.”

[20:28]  ²⁸⁰⁵ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²⁸⁰⁶ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²⁸⁰⁷ tn Or “acquired.”

[20:28]  ²⁸⁰⁸ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:29]  ²⁸⁰⁹ tn Grk “after my departure.”

[20:29]  ²⁸¹⁰ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ²⁸¹⁵ tn Grk “from among yourselves.”

[20:30]  ²⁸¹⁶ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ²⁸¹⁷ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  ²⁸²¹ tn Or “be watchful.”

[20:31]  ²⁸²² tn Or “admonishing.”

[20:32]  ²⁸²⁷ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ²⁸²⁸ tn Grk “word.”

[20:32]  ²⁸²⁹ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  ²⁸³³ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:34]  ²⁸³⁹ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ²⁸⁴⁵ sn The expression By all these things means “In everything I did.”

[20:35]  ²⁸⁴⁶ tn Or “must assist.”

[20:35]  ²⁸⁴⁷ tn Or “the sick.” See Eph 4:28.

[20:35]  ²⁸⁴⁸ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:36]  ²⁸⁵¹ 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.

[20:36]  ²⁸⁵² tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  ²⁸⁵⁷ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ²⁸⁵⁸ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ²⁸⁵⁹ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:38]  ²⁸⁶³ tn Or “pained.”

[20:38]  ²⁸⁶⁴ tn Grk “by the word that he had said.”

[20:38]  ²⁸⁶⁵ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ²⁸⁶⁶ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  ²⁸⁶⁹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ²⁸⁷⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ²⁸⁷¹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ²⁸⁷² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ²⁸⁷³ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ²⁸⁷⁴ sn Cos was an island in the Aegean Sea.

[21:1]  ²⁸⁷⁵ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ²⁸⁷⁶ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ²⁸⁷⁵ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²⁸⁷⁶ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁸⁷⁷ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²⁸⁷⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3]  ²⁸⁸¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ²⁸⁸² sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ²⁸⁸³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ²⁸⁸⁴ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:4]  ²⁸⁸⁷ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ²⁸⁸⁸ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ²⁸⁸⁹ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ²⁸⁹⁰ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ²⁸⁹¹ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ²⁸⁹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ²⁸⁹³ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ²⁸⁹⁴ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ²⁸⁹⁵ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ²⁸⁹⁶ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ²⁸⁹⁷ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ²⁸⁹⁹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ²⁹⁰⁰ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ²⁹⁰¹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ²⁹⁰² tn Grk “to their own”; the word “homes” is implied.

[21:7]  ²⁹⁰⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²⁹⁰⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  ²⁹¹¹ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ²⁹¹² 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 another 40 mi (65 km).

[21:8]  ²⁹¹³ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ²⁹¹⁴ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  ²⁹¹⁷ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ²⁹¹⁸ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ²⁹²³ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ²⁹²⁴ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ²⁹²⁹ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁹³⁰ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁹³¹ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ²⁹³² tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁹³³ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ²⁹³⁴ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:12]  ²⁹³⁵ tn Or “the people there.”

[21:13]  ²⁹⁴¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²⁹⁴² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ²⁹⁴⁷ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ²⁹⁴⁸ tn Grk “we became silent, saying.”

[21:14]  ²⁹⁴⁹ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ²⁹⁵³ tn Or “we made preparations.”

[21:15]  ²⁹⁵⁴ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16]  ²⁹⁵⁹ 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.

[21:16]  ²⁹⁶⁰ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ²⁹⁶¹ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17]  ²⁹⁶⁵ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18]  ²⁹⁷¹ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:19]  ²⁹⁷⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ²⁹⁷⁸ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ²⁹⁷⁹ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ²⁹⁸⁰ sn Note how Paul credited God with the success of his ministry.

[21:20]  ²⁹⁸³ tn Or “glorified.”

[21:20]  ²⁹⁸⁴ tn Grk “how many thousands there are among the Jews.”

[21:20]  ²⁹⁸⁵ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²⁹⁸⁶ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ²⁹⁸⁹ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²⁹⁹⁰ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  ²⁹⁹¹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²⁹⁹² tn Grk “or walk.”

[21:22]  ²⁹⁹⁵ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23]  ³⁰⁰¹ tn Grk “do this that.”

[21:23]  ³⁰⁰² tn Grk “There are four men here.”

[21:23]  ³⁰⁰³ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ³⁰⁰⁴ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ³⁰⁰⁷ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ³⁰⁰⁸ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ³⁰⁰⁹ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  ³⁰¹⁰ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ³⁰¹¹ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ³⁰¹² tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ³⁰¹³ sn The law refers to the law of Moses.

[21:25]  ³⁰¹³ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  ³⁰¹⁴ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ³⁰¹⁵ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ³⁰¹⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  ³⁰¹⁹ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ³⁰²⁰ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³⁰²¹ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ³⁰²² sn The days of purification refers to the days of ritual cleansing.

[21:26]  ³⁰²³ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³⁰²⁴ tn Grk “for each one.”

[21:27]  ³⁰²⁵ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ³⁰²⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  ³⁰²⁷ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ³⁰²⁸ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ³⁰²⁹ tn Grk “and laid hands on.”

[21:28]  ³⁰³¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ³⁰³² sn The law refers to the law of Moses.

[21:28]  ³⁰³³ tn Grk “this place.”

[21:28]  ³⁰³⁴ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ³⁰³⁵ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ³⁰³⁶ tn Or “and has defiled this holy place.”

[21:29]  ³⁰³⁷ tn Grk “whom.”

[21:29]  ³⁰³⁸ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30]  ³⁰⁴³ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ³⁰⁴⁴ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ³⁰⁴⁵ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. 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 here.

[21:30]  ³⁰⁴⁶ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ³⁰⁴⁹ tn Grk “seeking.”

[21:31]  ³⁰⁵⁰ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ³⁰⁵¹ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ³⁰⁵² 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.

[21:31]  ³⁰⁵³ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ³⁰⁵⁴ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ³⁰⁵⁵ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ³⁰⁵⁶ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ³⁰⁵⁷ sn See the note on the word centurion in 10:1.

[21:32]  ³⁰⁵⁸ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ³⁰⁵⁹ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ³⁰⁶⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ³⁰⁶¹ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  ³⁰⁶¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ³⁰⁶² tn Grk “seized.”

[21:33]  ³⁰⁶³ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ³⁰⁶⁴ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ³⁰⁶⁵ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ³⁰⁶⁷ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ³⁰⁶⁸ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ³⁰⁶⁹ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ³⁰⁷⁰ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ³⁰⁷¹ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ³⁰⁷² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ³⁰⁷³ 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.”

[21:35]  ³⁰⁷³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ³⁰⁷⁴ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ³⁰⁷⁵ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ³⁰⁷⁹ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  ³⁰⁸⁰ tn The word “them” 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.

[21:37]  ³⁰⁸⁵ 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.”

[21:37]  ³⁰⁸⁶ tn Grk “says” (a historical present).

[21:37]  ³⁰⁸⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ³⁰⁸⁸ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ³⁰⁸⁹ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ³⁰⁹⁰ tn Grk “said.”

[21:37]  ³⁰⁹¹ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  ³⁰⁹¹ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ³⁰⁹² tn Grk “of the Sicarii.”

[21:38]  ³⁰⁹³ tn Or “desert.”

[21:38]  ³⁰⁹⁴ tn Grk “before these days.”

[21:39]  ³⁰⁹⁷ tn Grk “said.”

[21:39]  ³⁰⁹⁸ tn Grk “a Jewish man.”

[21:39]  ³⁰⁹⁹ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ³¹⁰⁰ tn Grk “I beg you.”

[21:40]  ³¹⁰³ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ³¹⁰⁴ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ³¹⁰⁵ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ³¹⁰⁶ tn Or “motioned.”

[21:40]  ³¹⁰⁷ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ³¹⁰⁸ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ³¹⁰⁹ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:1]  ³¹⁰⁹ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ³¹¹⁰ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ³¹¹⁵ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ³¹¹⁶ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ³¹¹⁷ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ³¹¹⁸ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ³¹¹⁹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  ³¹²⁰ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ³¹²¹ tn Grk “a Jewish man.”

[22:3]  ³¹²² tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ³¹²³ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ³¹²⁴ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ³¹²⁵ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  ³¹²⁶ tn Or “our forefathers.”

[22:3]  ³¹²⁷ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ³¹²⁸ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ³¹²⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ³¹²⁸ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ³¹²⁹ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ³¹³⁰ tn Grk “binding.” See Acts 8:3.

[22:4]  ³¹³¹ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ³¹³³ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ³¹³⁴ tn Grk “from whom.” 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.

[22:5]  ³¹³⁵ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ³¹³⁶ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ³¹³⁷ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ³¹³⁸ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ³¹³⁹ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:6]  ³¹³⁹ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ³¹⁴⁰ tn Grk “going and nearing Damascus.”

[22:6]  ³¹⁴¹ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ³¹⁴² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ³¹⁴³ tn Or “shone.”

[22:7]  ³¹⁴⁵ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:9]  ³¹⁵¹ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:10]  ³¹⁵⁷ tn Grk “So I said.”

[22:10]  ³¹⁵⁸ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ³¹⁵⁹ tn Grk “about all things.”

[22:10]  ³¹⁶⁰ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:11]  ³¹⁶³ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ³¹⁶⁴ tn Or “brightness”; Grk “glory.”

[22:11]  ³¹⁶⁵ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ³¹⁶⁹ tn Grk “a certain Ananias.”

[22:12]  ³¹⁷⁰ sn The law refers to the law of Moses.

[22:12]  ³¹⁷¹ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ³¹⁷⁵ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³¹⁷⁶ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³¹⁷⁷ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ³¹⁷⁸ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ³¹⁷⁹ tn Grk “I looked up to him.”

[22:14]  ³¹⁸¹ tn Or “forefathers”; Grk “fathers.”

[22:14]  ³¹⁸² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³¹⁸³ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³¹⁸⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³¹⁸⁵ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ³¹⁸⁷ tn Or “a witness to him.”

[22:15]  ³¹⁸⁸ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ³¹⁹³ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ³¹⁹⁴ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ³¹⁹⁵ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ³¹⁹⁶ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ³¹⁹⁹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ³²⁰⁰ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ³²⁰⁵ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ³²¹¹ tn Grk “And I 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, in καγώ [kagw]) has not been translated here.

[22:19]  ³²¹² tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:20]  ³²¹⁷ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ³²¹⁸ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ³²¹⁹ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ³²²⁰ tn Or “outer garments.”

[22:20]  ³²²¹ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ³²²³ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ³²²⁹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ³²³⁰ tn Grk “until this word.”

[22:22]  ³²³¹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ³²³² tn Grk “and said.”

[22:22]  ³²³³ tn Grk “this one.”

[22:22]  ³²³⁴ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ³²³⁵ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ³²³⁶ tn Or “outer garments.”

[22:23]  ³²³⁷ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:24]  ³²⁴¹ 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.

[22:24]  ³²⁴² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³²⁴³ 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.”

[22:24]  ³²⁴⁴ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ³²⁴⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³²⁴⁶ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ³²⁴⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ³²⁴⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ³²⁴⁷ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ³²⁴⁸ sn See the note on the word centurion in 10:1.

[22:25]  ³²⁴⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ³²⁵⁰ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:26]  ³²⁵³ sn See the note on the word centurion in 10:1.

[22:26]  ³²⁵⁴ tn The word “this” 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.

[22:26]  ³²⁵⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ³²⁵⁶ tn The word “it” 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.

[22:26]  ³²⁵⁷ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ³²⁵⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ³²⁵⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ³²⁶⁰ tn Grk “and said to.”

[22:27]  ³²⁶¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ³²⁶² tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ³²⁶³ tn Grk “He said.”

[22:28]  ³²⁶⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ³²⁶⁶ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ³²⁶⁷ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ³²⁶⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  ³²⁶⁹ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  ³²⁷¹ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ³²⁷² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ³²⁷³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ³²⁷⁴ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ³²⁷⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ³²⁷⁶ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[22:30]  ³²⁷⁷ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ³²⁷⁸ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ³²⁷⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ³²⁸⁰ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ³²⁸¹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:1]  ³²⁸³ 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]  ³²⁸⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ³²⁸⁵ 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]  ³²⁸⁹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ³²⁹⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ³²⁹¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ³²⁹² 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]  ³²⁹⁵ 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]  ³²⁹⁶ 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]  ³²⁹⁷ tn The law refers to the law of Moses.

[23:3]  ³²⁹⁸ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:4]  ³³⁰¹ tn The word “him” is not in the Greek text but is implied.

[23:4]  ³³⁰² 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]  ³³⁰⁷ tn Grk “said.”

[23:5]  ³³⁰⁸ tn Or “know.”

[23:5]  ³³⁰⁹ 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]  ³³¹³ 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]  ³³¹⁴ sn See the note on Sadducees in 4:1.

[23:6]  ³³¹⁵ sn See the note on Pharisee in 5:34.

[23:6]  ³³¹⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ³³¹⁷ 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]  ³³¹⁹ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ³³²⁰ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ³³²¹ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ³³²⁵ 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]  ³³³¹ 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]  ³³³² tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ³³³³ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ³³³⁴ 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]  ³³³⁵ 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]  ³³³⁷ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ³³³⁸ 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]  ³³³⁹ 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]  ³³⁴⁰ 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]  ³³⁴¹ tn Or “to go down, grab him out of their midst.”

[23:10]  ³³⁴² 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]  ³³⁴³ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ³³⁴⁴ 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]  ³³⁴⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ³³⁴⁶ tn Or “Do not be afraid.”

[23:11]  ³³⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ³³⁴⁸ 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]  ³³⁴⁹ tn Grk “when it was day.”

[23:12]  ³³⁵⁰ 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]  ³³⁵¹ 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]  ³³⁵² 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]  ³³⁵³ 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]  ³³⁵⁵ 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]  ³³⁶¹ 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]  ³³⁶² tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ³³⁶³ 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]  ³³⁶⁴ 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]  ³³⁶⁵ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ³³⁶⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ³³⁶⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ³³⁶⁹ 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]  ³³⁷⁰ tn Grk “determine the things about him.”

[23:15]  ³³⁷¹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ³³⁷² 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]  ³³⁷³ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ³³⁷³ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ³³⁷⁴ 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]  ³³⁷⁵ 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]  ³³⁷⁹ 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]  ³³⁸⁰ sn See the note on the word centurion in 10:1.

[23:17]  ³³⁸¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ³³⁸⁵ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ³³⁸⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ³³⁸⁷ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ³³⁹¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ³³⁹² 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]  ³³⁹⁷ tn Grk “He said.”

[23:20]  ³³⁹⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ³⁴⁰³ 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]  ³⁴⁰⁴ 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]  ³⁴⁰⁵ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ³⁴⁰⁶ 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]  ³⁴⁰⁷ 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]  ³⁴⁰⁸ 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]  ³⁴⁰⁹ 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]  ³⁴⁰⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ³⁴¹⁰ 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]  ³⁴¹¹ 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]  ³⁴¹⁵ 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]  ³⁴¹⁶ 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]  ³⁴¹⁷ sn See the note on the word centurion in 10:1.

[23:23]  ³⁴¹⁸ 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]  ³⁴¹⁹ tn Or “cavalrymen.”

[23:23]  ³⁴²⁰ 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]  ³⁴²¹ tn Grk “from.”

[23:23]  ³⁴²² tn Grk “from the third hour of the night.”

[23:24]  ³⁴²¹ tn Grk “provide mounts to put Paul on.”

[23:24]  ³⁴²² 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]  ³⁴²³ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25]  ³⁴²⁷ 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]  ³⁴²⁸ 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]  ³⁴³³ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ³⁴³⁴ sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ³⁴³⁹ 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]  ³⁴⁴⁰ 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]  ³⁴⁴¹ tn Or “approached.”

[23:27]  ³⁴⁴² 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]  ³⁴⁴³ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ³⁴⁴⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[23:28]  ³⁴⁴⁵ tn Or “determine.”

[23:28]  ³⁴⁴⁶ 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]  ³⁴⁴⁷ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  ³⁴⁵¹ 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]  ³⁴⁵² 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]  ³⁴⁵³ 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]  ³⁴⁵⁷ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ³⁴⁵⁸ 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]  ³⁴⁵⁹ 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]  ³⁴⁶³ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ³⁴⁶⁴ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ³⁴⁶⁵ 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]  ³⁴⁶⁹ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ³⁴⁷⁰ tn Or “cavalrymen.”

[23:32]  ³⁴⁷¹ 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]  ³⁴⁷⁵ 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]  ³⁴⁷⁶ 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]  ³⁴⁷⁷ 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]  ³⁴⁸¹ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ³⁴⁸² tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ³⁴⁸³ 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]  ³⁴⁸⁴ 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]  ³⁴⁸⁵ 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]  ³⁴⁸⁶ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ³⁴⁸⁷ sn Cilicia was a province in northeastern Asia Minor.

[23:35]  ³⁴⁸⁷ 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]  ³⁴⁸⁸ 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]  ³⁴⁸⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ³⁴⁹⁰ 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.

[24:1]  ³⁴⁹³ sn Ananias was in office from a.d. 47-59.

[24:1]  ³⁴⁹⁴ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ³⁴⁹⁵ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ³⁴⁹⁶ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ³⁴⁹⁷ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ³⁴⁹⁹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³⁵⁰⁰ tn Or “began to bring charges, saying.”

[24:2]  ³⁵⁰¹ tn Grk “experienced much peace.”

[24:2]  ³⁵⁰² tn Grk “through you” (“rule” is implied).

[24:2]  ³⁵⁰³ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³⁵⁰⁴ tn Or “being made for this people.”

[24:2]  ³⁵⁰⁵ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:3]  ³⁵⁰⁵ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ³⁵⁰⁶ tn Grk “in every way and everywhere.”

[24:3]  ³⁵⁰⁷ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4]  ³⁵¹¹ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ³⁵¹² tn Or “request.”

[24:4]  ³⁵¹³ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ³⁵¹⁴ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ³⁵¹⁷ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ³⁵¹⁸ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ³⁵¹⁹ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ³⁵²⁰ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ³⁵²¹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ³⁵²³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ³⁵²⁴ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ³⁵²⁵ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:7]  ³⁵²⁹ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8]  ³⁵³⁵ tn Or “question.”

[24:8]  ³⁵³⁶ tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ³⁵³⁷ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:9]  ³⁵⁴¹ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ³⁵⁴² tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10]  ³⁵⁴⁷ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ³⁵⁴⁸ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11]  ³⁵⁵³ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  ³⁵⁵⁴ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  ³⁵⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12]  ³⁵⁵⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ³⁵⁶⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ³⁵⁶¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ³⁵⁶² sn See the note on synagogue in 6:9.

[24:12]  ³⁵⁶³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13]  ³⁵⁶⁵ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  ³⁵⁶⁶ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ³⁵⁶⁷ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[24:14]  ³⁵⁷¹ tn Or “serve.”

[24:14]  ³⁵⁷² tn Or “forefathers”; Grk “fathers.”

[24:14]  ³⁵⁷³ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  ³⁵⁷⁷ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ³⁵⁷⁸ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ³⁵⁷⁹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ³⁵⁸⁰ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ³⁵⁸¹ tn Or “the unjust.”

[24:16]  ³⁵⁸³ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ³⁵⁸⁴ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ³⁵⁸⁵ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ³⁵⁸⁶ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ³⁵⁸⁹ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ³⁵⁹⁰ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ³⁵⁹¹ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ³⁵⁹⁵ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ³⁵⁹⁶ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ³⁶⁰¹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ³⁶⁰² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:20]  ³⁶⁰⁷ tn Grk “these [men] themselves.”

[24:20]  ³⁶⁰⁸ tn Or “unrighteous act.”

[24:20]  ³⁶⁰⁹ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ³⁶¹⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ³⁶¹³ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ³⁶¹⁴ tn Grk “one utterance.”

[24:21]  ³⁶¹⁵ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ³⁶¹⁶ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ³⁶¹⁹ sn See the note on Antonius Felix in 23:24.

[24:22]  ³⁶²⁰ tn Grk “the things.”

[24:22]  ³⁶²¹ tn That is, concerning Christianity.

[24:22]  ³⁶²² tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ³⁶²³ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ³⁶²⁴ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  ³⁶²⁵ sn See the note on the word centurion in 10:1.

[24:23]  ³⁶²⁶ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ³⁶²⁷ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ³⁶²⁸ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ³⁶²⁹ tn Grk “from serving him.”

[24:24]  ³⁶³¹ sn See the note on Antonius Felix in 23:24.

[24:24]  ³⁶³² sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ³⁶³³ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ³⁶³⁴ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ³⁶³⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ³⁶³⁸ tn Or “speaking about.”

[24:25]  ³⁶³⁹ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  ³⁶⁴⁰ sn See the note on Felix in 23:26.

[24:25]  ³⁶⁴¹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ³⁶⁴² tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ³⁶⁴³ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  ³⁶⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ³⁶⁴⁵ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ³⁶⁴⁶ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ³⁶⁴⁹ tn Grk “After a two-year period.”

[24:27]  ³⁶⁵⁰ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ³⁶⁵¹ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  ³⁶⁵² tn Grk “left Paul imprisoned.”

[25:1]  ³⁶⁵⁵ tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”

[25:1]  ³⁶⁵⁶ sn See the note on Porcius Festus in 24:27.

[25:1]  ³⁶⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ³⁶⁵⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).

[25:2]  ³⁶⁶¹ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ³⁶⁶² tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:3]  ³⁶⁶⁷ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ³⁶⁶⁸ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ³⁶⁶⁹ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  ³⁶⁷³ sn See the note on Porcius Festus in 24:27.

[25:4]  ³⁶⁷⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ³⁶⁷⁵ tn The word “there” is not in the Greek text but is implied.

[25:5]  ³⁶⁷⁹ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ³⁶⁸⁰ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ³⁶⁸¹ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ³⁶⁸² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6]  ³⁶⁸⁵ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ³⁶⁸⁶ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ³⁶⁸⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  ³⁶⁸⁸ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ³⁶⁸⁹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:7]  ³⁶⁹¹ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ³⁶⁹² tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ³⁶⁹³ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ³⁶⁹⁷ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ³⁶⁹⁸ tn Grk “I have sinned…in nothing.”

[25:8]  ³⁶⁹⁹ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  ³⁷⁰⁰ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:9]  ³⁷⁰³ sn See the note on Porcius Festus in 24:27.

[25:9]  ³⁷⁰⁴ tn Or “stand trial.”

[25:9]  ³⁷⁰⁵ tn Grk “concerning these things.”

[25:10]  ³⁷⁰⁹ tn Grk “said.”

[25:10]  ³⁷¹⁰ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ³⁷¹¹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  ³⁷¹² tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ³⁷¹³ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ³⁷¹⁴ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ³⁷¹⁵ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ³⁷¹⁶ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ³⁷¹⁷ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ³⁷¹⁸ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ³⁷¹⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ³⁷²¹ tn That is, with his advisers.

[25:12]  ³⁷²² sn See the note on Porcius Festus in 24:27.

[25:12]  ³⁷²³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ³⁷²⁴ tn Or “to the emperor.”

[25:12]  ³⁷²⁵ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:13]  ³⁷²⁷ sn 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]  ³⁷²⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:13]  ³⁷²⁹ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ³⁷³⁰ sn See the note on Porcius Festus in 24:27.

[25:14]  ³⁷³³ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ³⁷³⁴ sn See the note on Porcius Festus in 24:27.

[25:14]  ³⁷³⁵ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:15]  ³⁷³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ³⁷⁴⁰ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ³⁷⁴¹ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ³⁷⁴² tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  ³⁷⁴⁵ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  ³⁷⁴⁶ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ³⁷⁴⁷ tn Or “has met his accusers in person.”

[25:16]  ³⁷⁴⁸ tn Grk “and receives.”

[25:16]  ³⁷⁴⁹ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:17]  ³⁷⁵¹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ³⁷⁵² tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ³⁷⁵³ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ³⁷⁵⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:18]  ³⁷⁵⁷ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ³⁷⁵⁸ tn Or “I was expecting.”

[25:19]  ³⁷⁶³ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ³⁷⁶⁴ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  ³⁷⁶⁵ tn Grk “a certain Jesus.”

[25:19]  ³⁷⁶⁶ tn Or “asserted.”

[25:20]  ³⁷⁶⁹ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ³⁷⁷⁰ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ³⁷⁷¹ tn Or “stand trial.”

[25:20]  ³⁷⁷² tn Grk “on these things.”

[25:21]  ³⁷⁷⁵ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ³⁷⁷⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ³⁷⁸¹ sn See the note on King Agrippa in 25:13.

[25:22]  ³⁷⁸² sn See the note on Porcius Festus in 24:27.

[25:22]  ³⁷⁸³ tn Grk “said.”

[25:23]  ³⁷⁸⁷ sn See the note on King Agrippa in 25:13.

[25:23]  ³⁷⁸⁸ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  ³⁷⁸⁹ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ³⁷⁹⁰ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ³⁷⁹¹ sn See the note on Porcius Festus in 24:27.

[25:23]  ³⁷⁹² tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[25:24]  ³⁷⁹³ sn See the note on Porcius Festus in 24:27.

[25:24]  ³⁷⁹⁴ sn See the note on King Agrippa in 25:13.

[25:24]  ³⁷⁹⁵ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ³⁷⁹⁶ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ³⁷⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ³⁷⁹⁸ sn Here means “here in Caesarea.”

[25:24]  ³⁷⁹⁹ tn Or “screaming.”

[25:25]  ³⁷⁹⁹ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ³⁸⁰⁰ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ³⁸⁰¹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ³⁸⁰² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[25:26]  ³⁸⁰⁵ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ³⁸⁰⁶ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ³⁸⁰⁷ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ³⁸⁰⁸ sn See the note on King Agrippa in 25:13.

[25:26]  ³⁸⁰⁹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27]  ³⁸¹¹ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[26:1]  ³⁸¹⁷ sn See the note on King Agrippa in 25:13.

[26:1]  ³⁸¹⁸ tn Grk “It is permitted for you.”

[26:1]  ³⁸¹⁹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ³⁸²⁰ tn Or “and began to speak in his own defense.”

[26:2]  ³⁸²³ sn See the note on King Agrippa in 25:13.

[26:3]  ³⁸²⁹ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ³⁸³⁰ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ³⁸³¹ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:4]  ³⁸³⁵ tn Grk “my manner of life.”

[26:4]  ³⁸³⁶ tn Or “nation.”

[26:4]  ³⁸³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ³⁸⁴¹ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ³⁸⁴² tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ³⁸⁴³ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ³⁸⁴⁴ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ³⁸⁴⁵ sn See the note on Pharisee in 5:34.

[26:6]  ³⁸⁴⁷ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ³⁸⁴⁸ tn Or “forefathers”; Grk “fathers.”

[26:7]  ³⁸⁵³ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ³⁸⁵⁴ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ³⁸⁵⁵ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ³⁸⁵⁶ tn Grk “O King!”

[26:8]  ³⁸⁵⁹ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ³⁸⁶⁰ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ³⁸⁶¹ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ³⁸⁶² tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ³⁸⁶⁵ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ³⁸⁶⁶ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:10]  ³⁸⁷¹ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ³⁸⁷² tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ³⁸⁷³ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:11]  ³⁸⁷⁷ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[26:11]  ³⁸⁷⁸ sn See the note on synagogue in 6:9.

[26:11]  ³⁸⁷⁹ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ³⁸⁸⁰ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ³⁸⁸¹ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ³⁸⁸³ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ³⁸⁸⁴ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ³⁸⁸⁵ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[26:13]  ³⁸⁸⁹ tn Grk “O King.”

[26:13]  ³⁸⁹⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ³⁸⁹¹ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[26:14]  ³⁸⁹⁵ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ³⁸⁹⁶ tn Grk “It is hard for you.”

[26:14]  ³⁸⁹⁷ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:15]  ³⁹⁰¹ tn Grk “said.”

[26:16]  ³⁹⁰⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ³⁹⁰⁸ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ³⁹⁰⁹ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ³⁹¹⁰ tc ‡ 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]  ³⁹¹³ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ³⁹¹⁴ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ³⁹¹⁵ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ³⁹¹⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ³⁹²⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ³⁹²¹ tn Or “and an inheritance.”

[26:19]  ³⁹²⁵ sn See the note on King Agrippa in 25:13.

[26:19]  ³⁹²⁶ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ³⁹²⁷ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  ³⁹³¹ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ³⁹³² sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ³⁹³³ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[26:21]  ³⁹³⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ³⁹⁴³ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ³⁹⁴⁴ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ³⁹⁴⁵ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ³⁹⁴⁹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ³⁹⁵⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ³⁹⁵¹ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ³⁹⁵² sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:24]  ³⁹⁵⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ³⁹⁵⁶ sn See the note on Porcius Festus in 24:27.

[26:24]  ³⁹⁵⁷ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:25]  ³⁹⁶¹ tn Grk “said.”

[26:25]  ³⁹⁶² sn See the note on Porcius Festus in 24:27.

[26:25]  ³⁹⁶³ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ³⁹⁶⁴ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[26:26]  ³⁹⁶⁷ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ³⁹⁶⁸ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ³⁹⁶⁹ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ³⁹⁷⁰ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ³⁹⁷¹ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[26:27]  ³⁹⁷³ sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ³⁹⁷⁴ sn See the note on King Agrippa in 25:13.

[26:28]  ³⁹⁷⁹ sn See the note on King Agrippa in 25:13.

[26:28]  ³⁹⁸⁰ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:29]  ³⁹⁸⁵ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ³⁹⁸⁶ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[26:31]  ³⁹⁹¹ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ³⁹⁹² tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  ³⁹⁹⁷ sn See the note on King Agrippa in 25:13.

[26:32]  ³⁹⁹⁸ sn See the note on Porcius Festus in 24:27.

[26:32]  ³⁹⁹⁹ tn Or “set free.”

[26:32]  ⁴⁰⁰⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:1]  ⁴⁰⁰³ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ⁴⁰⁰⁴ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ⁴⁰⁰⁵ sn See the note on the word centurion in 10:1.

[27:1]  ⁴⁰⁰⁶ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:2]  ⁴⁰⁰⁹ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ⁴⁰¹⁰ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ⁴⁰¹¹ tn Grk “places.”

[27:2]  ⁴⁰¹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ⁴⁰¹³ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  ⁴⁰¹⁴ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁴⁰¹⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  ⁴⁰¹⁵ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ⁴⁰¹⁶ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  ⁴⁰¹⁷ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  ⁴⁰¹⁸ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:4]  ⁴⁰²¹ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ⁴⁰²² tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  ⁴⁰²⁷ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ⁴⁰²⁸ sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ⁴⁰²⁹ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ⁴⁰³⁰ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ⁴⁰³¹ sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  ⁴⁰³³ sn See the note on the word centurion in 10:1.

[27:6]  ⁴⁰³⁴ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ⁴⁰³⁵ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:7]  ⁴⁰³⁹ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ⁴⁰⁴⁰ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ⁴⁰⁴¹ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ⁴⁰⁴² tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ⁴⁰⁴³ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:8]  ⁴⁰⁴⁵ tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  ⁴⁰⁴⁶ tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  ⁴⁰⁴⁷ sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[27:9]  ⁴⁰⁵¹ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ⁴⁰⁵² sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ⁴⁰⁵³ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ⁴⁰⁵⁴ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:10]  ⁴⁰⁵⁷ tn Grk “is going to be with disaster.”

[27:10]  ⁴⁰⁵⁸ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁴⁰⁵⁹ tn Grk “souls” (here, one’s physical life).

[27:11]  ⁴⁰⁶³ sn See the note on the word centurion in 10:1.

[27:11]  ⁴⁰⁶⁴ tn Or “persuaded.”

[27:11]  ⁴⁰⁶⁵ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ⁴⁰⁶⁶ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:12]  ⁴⁰⁶⁹ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ⁴⁰⁷⁰ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  ⁴⁰⁷¹ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ⁴⁰⁷² tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ⁴⁰⁷³ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ⁴⁰⁷⁴ tn Or “a harbor of Crete open to the southwest and northwest.”

[27:13]  ⁴⁰⁷⁵ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ⁴⁰⁷⁶ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ⁴⁰⁷⁷ tn Or “departed.”

[27:13]  ⁴⁰⁷⁸ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:14]  ⁴⁰⁸¹ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ⁴⁰⁸² sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ⁴⁰⁸³ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:15]  ⁴⁰⁸⁷ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ⁴⁰⁸⁸ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ⁴⁰⁸⁹ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:16]  ⁴⁰⁹³ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ⁴⁰⁹⁴ sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ⁴⁰⁹⁵ sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[27:17]  ⁴⁰⁹⁹ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ⁴¹⁰⁰ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ⁴¹⁰¹ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ⁴¹⁰² tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ⁴¹⁰³ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  ⁴¹⁰⁴ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:18]  ⁴¹⁰⁵ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ⁴¹⁰⁶ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[27:19]  ⁴¹¹¹ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:20]  ⁴¹¹⁷ tn Grk “no small storm” = a very great storm.

[27:20]  ⁴¹¹⁸ tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ⁴¹¹⁹ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:21]  ⁴¹²³ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ⁴¹²⁴ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁴¹²⁵ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ⁴¹²⁶ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  ⁴¹²⁷ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ⁴¹²⁸ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[27:22]  ⁴¹²⁹ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ⁴¹³⁰ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:23]  ⁴¹³⁵ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁴¹³⁶ tn Or “worship.”

[27:23]  ⁴¹³⁷ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[27:24]  ⁴¹⁴¹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ⁴¹⁴² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ⁴¹⁴³ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁴¹⁴⁴ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:25]  ⁴¹⁴⁷ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”

[27:26]  ⁴¹⁵³ tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.

[27:27]  ⁴¹⁵⁹ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ⁴¹⁶⁰ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ⁴¹⁶¹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:28]  ⁴¹⁶⁵ tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ⁴¹⁶⁶ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ⁴¹⁶⁷ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ⁴¹⁶⁸ sn Here the depth was about 90 ft (27 m).

[27:29]  ⁴¹⁷¹ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ⁴¹⁷² tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ⁴¹⁷³ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ⁴¹⁷⁴ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ⁴¹⁷⁵ tn Grk “and wished for day to come about.”

[27:30]  ⁴¹⁷⁷ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:31]  ⁴¹⁸³ sn See the note on the word centurion in 10:1.

[27:31]  ⁴¹⁸⁴ sn The pronoun you is plural in Greek.

[27:32]  ⁴¹⁸⁹ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ⁴¹⁹⁰ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[27:33]  ⁴¹⁹⁵ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ⁴¹⁹⁶ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ⁴¹⁹⁷ tn Or “continued.”

[27:33]  ⁴¹⁹⁸ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[27:34]  ⁴²⁰¹ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ⁴²⁰² tn Or “deliverance” (‘salvation’ in a nontheological sense).

[27:35]  ⁴²⁰⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ⁴²⁰⁸ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ⁴²⁰⁹ tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ⁴²¹⁰ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:37]  ⁴²¹³ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ⁴²¹⁴ sn This is a parenthetical note by the author.

[27:38]  ⁴²¹⁹ tn Or “When they had eaten their fill.”

[27:38]  ⁴²²⁰ tn Or “grain.”

[27:39]  ⁴²²⁵ tn Or “observed,” “saw.”

[27:39]  ⁴²²⁶ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ⁴²²⁷ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:40]  ⁴²³¹ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ⁴²³² tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ⁴²³³ tn Grk “bands”; possibly “ropes.”

[27:40]  ⁴²³⁴ tn Or “rudders.”

[27:40]  ⁴²³⁵ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ⁴²³⁶ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ⁴²³⁷ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[27:41]  ⁴²³⁷ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ⁴²³⁸ tn Or “violence” (BDAG 175 s.v. βία a).

[27:42]  ⁴²⁴³ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ⁴²⁴⁴ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[27:43]  ⁴²⁴⁹ sn See the note on the word centurion in 10:1.

[27:43]  ⁴²⁵⁰ tn Or “wanting to rescue Paul.”

[27:43]  ⁴²⁵¹ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[27:44]  ⁴²⁵⁵ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁴²⁵⁶ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁴²⁵⁷ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  ⁴²⁵⁸ tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:1]  ⁴²⁶¹ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ⁴²⁶² sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:2]  ⁴²⁶⁷ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ⁴²⁶⁸ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ⁴²⁶⁹ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:3]  ⁴²⁷³ tn Or “sticks.”

[28:4]  ⁴²⁷⁹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ⁴²⁸⁰ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ⁴²⁸¹ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ⁴²⁸² sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:5]  ⁴²⁸⁵ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ⁴²⁸⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ⁴²⁸⁷ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁴²⁹¹ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁴²⁹² tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁴²⁹³ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁴²⁹⁴ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁴²⁹⁵ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁴²⁹⁶ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:7]  ⁴²⁹⁷ tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”

[28:7]  ⁴²⁹⁸ tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.

[28:8]  ⁴³⁰³ tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:8]  ⁴³⁰⁴ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁴³⁰⁵ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁴³⁰⁶ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:9]  ⁴³⁰⁹ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ⁴³¹⁰ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:10]  ⁴³¹⁵ tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).

[28:10]  ⁴³¹⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.

[28:10]  ⁴³¹⁷ tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”

[28:10]  ⁴³¹⁸ sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.

[28:11]  ⁴³²¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  ⁴³²² tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  ⁴³²³ tn Or “as its emblem.”

[28:12]  ⁴³²⁷ tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.

[28:12]  ⁴³²⁸ sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.

[28:13]  ⁴³³³ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ⁴³³⁴ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ⁴³³⁵ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ⁴³³⁶ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:14]  ⁴³³⁹ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ⁴³⁴⁰ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ⁴³⁴¹ sn That is, some fellow Christians.

[28:14]  ⁴³⁴² map For location see JP4 A1.

[28:15]  ⁴³⁴⁵ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ⁴³⁴⁶ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ⁴³⁴⁷ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁴³⁴⁸ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[28:16]  ⁴³⁵¹ tn Or “to stay.”

[28:17]  ⁴³⁵⁷ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ⁴³⁵⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁴³⁵⁹ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁴³⁶⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁴³⁶¹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁴³⁶² tn Or “forefathers”; Grk “fathers.”

[28:17]  ⁴³⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁴³⁶⁴ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  ⁴³⁶³ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁴³⁶⁴ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁴³⁶⁵ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁴³⁶⁶ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  ⁴³⁶⁹ tn That is, objected to my release.

[28:19]  ⁴³⁷⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁴³⁷¹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁴³⁷² tn Or “my own nation.”

[28:20]  ⁴³⁷⁵ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[28:21]  ⁴³⁸¹ tn Grk “they said to him.”

[28:21]  ⁴³⁸² tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[28:22]  ⁴³⁸⁷ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ⁴³⁸⁸ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ⁴³⁸⁹ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:23]  ⁴³⁹³ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁴³⁹⁴ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁴³⁹⁵ tn Or “came to him in his rented quarters.”

[28:23]  ⁴³⁹⁶ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁴³⁹⁷ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁴³⁹⁸ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁴³⁹⁹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁴⁴⁰⁰ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁴⁴⁰¹ tn Or “persuade.”

[28:24]  ⁴³⁹⁹ tn Or “persuaded.”

[28:24]  ⁴⁴⁰⁰ tn Grk “by the things spoken.”

[28:24]  ⁴⁴⁰¹ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[28:25]  ⁴⁴⁰⁵ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁴⁴⁰⁶ tn Or “forefathers”; Grk “fathers.”

[28:26]  ⁴⁴¹¹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ⁴⁴¹² tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ⁴⁴¹⁷ tn Or “insensitive.”

[28:27]  ⁴⁴¹⁸ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁴⁴¹⁹ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ⁴⁴²⁰ sn A quotation from Isa 6:9-10.

[28:28]  ⁴⁴²³ tn Grk “Therefore let it be known to you.”

[28:28]  ⁴⁴²⁴ tn Or “of God.”

[28:28]  ⁴⁴²⁵ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ⁴⁴²⁶ tn Grk “they also.”

[28:29]  ⁴⁴²⁹ tc Some later mss include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in Ì^74vid א A B E Ψ 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in Ï it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[28:30]  ⁴⁴³⁵ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ⁴⁴³⁶ tn Or “stayed.”

[28:30]  ⁴⁴³⁷ tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ⁴⁴³⁸ tn Or “and received.”

[28:31]  ⁴⁴⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁴⁴⁴² tn Or “openness.”

[28:31]  ⁴⁴⁴³ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.