Acts 9:2

9:2 and requested letters from him to the synagogues ¹  in Damascus, so that if he found any who belonged to the Way, ²  either men or women, he could bring them as prisoners ³  to Jerusalem. ⁴ 

Acts 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁵  to murder ⁶  the Lord’s disciples, went to the high priest

Acts 23:19-21

23:19 The commanding officer ⁷  took him by the hand, withdrew privately, and asked, “What is it that you want ⁸  to report to me?” 23:20 He replied, ⁹  “The Jews have agreed to ask you to bring Paul down to the council ¹⁰  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ¹¹  because more than forty of them ¹²  are lying in ambush ¹³  for him. They ¹⁴  have bound themselves with an oath ¹⁵  not to eat or drink anything ¹⁶  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹⁷ 

Jeremiah 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ¹⁸  the soldiers who are left in the city as well as all the other people there by these things he is saying. ¹⁹  This ²⁰  man is not seeking to help these people but is trying to harm them.” ²¹ 

Mark 6:23-25

6:23 He swore to her, ²²  “Whatever you ask I will give you, up to half my kingdom.” ²³  6:24 So ²⁴  she went out and said to her mother, “What should I ask for?” Her mother ²⁵  said, “The head of John the baptizer.” ²⁶  6:25 Immediately she hurried back to the king and made her request: ²⁷  “I want the head of John the Baptist on a platter immediately.”

Luke 23:8-24

23:8 When ²⁸  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ²⁹  some miraculous sign. ³⁰  23:9 So ³¹  Herod ³²  questioned him at considerable length; Jesus ³³  gave him no answer. 23:10 The chief priests and the experts in the law ³⁴  were there, vehemently accusing him. ³⁵  23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ³⁶  dressing him in elegant clothes, ³⁷  Herod ³⁸  sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, ³⁹  for prior to this they had been enemies. ⁴⁰ 

Jesus Brought Before the Crowd

23:13 Then ⁴¹  Pilate called together the chief priests, the ⁴²  rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading ⁴³  the people. When I examined him before you, I ⁴⁴  did not find this man guilty ⁴⁵  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁴⁶  deserving death. ⁴⁷  23:16 I will therefore have him flogged ⁴⁸  and release him.”

23:17 [[EMPTY]] ⁴⁹ 

23:18 But they all shouted out together, ⁵⁰  “Take this man ⁵¹  away! Release Barabbas for us!” 23:19 (This ⁵²  was a man who had been thrown into prison for an insurrection ⁵³  started in the city, and for murder.) ⁵⁴  23:20 Pilate addressed them once again because he wanted ⁵⁵  to release Jesus. 23:21 But they kept on shouting, ⁵⁶  “Crucify, crucify ⁵⁷  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁵⁸  of no crime deserving death. ⁵⁹  I will therefore flog ⁶⁰  him and release him.” 23:23 But they were insistent, ⁶¹  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ⁶²  Pilate ⁶³  decided ⁶⁴  that their demand should be granted.

[9:2]  ¹ sn See the note on synagogue in 6:9.

[9:2]  ² 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]  ³ 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]  ⁴ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:1]  ⁵ tn Or “Saul, making dire threats.”

[9:1]  ⁶ 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.

[23:19]  ⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ⁸ 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]  ⁹ tn Grk “He said.”

[23:20]  ¹⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.”

[38:4]  ¹⁸ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ¹⁹ tn Heb “by saying these things.”

[38:4]  ²⁰ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ²¹ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[6:23]  ²² tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì^45vid 28; both words are lacking in L pc; and א A B C^2vid ˹³ 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[6:23]  ²³ sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”

[6:24]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ²⁵ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ²⁶ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[6:25]  ²⁷ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[23:8]  ²⁸ tn Here δέ (de) has not been translated.

[23:8]  ²⁹ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ³⁰ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[23:9]  ³¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ³² tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:10]  ³⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ³⁵ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:11]  ³⁶ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ³⁷ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ³⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:12]  ³⁹ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁴⁰ tn Grk “at enmity with each other.”

[23:13]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ⁴² tn Grk “and the,” 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.

[23:14]  ⁴³ tn This term also appears in v. 2.

[23:14]  ⁴⁴ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁴⁵ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ⁴⁶ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁴⁷ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:16]  ⁴⁸ tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.

[23:17]  ⁴⁹ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:18]  ⁵⁰ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ⁵¹ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ⁵² tn Grk “who” (a continuation of the previous sentence).

[23:19]  ⁵³ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ⁵⁴ sn This is a parenthetical note by the author.

[23:20]  ⁵⁵ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:21]  ⁵⁶ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ⁵⁷ tn This double present imperative is emphatic.

[23:22]  ⁵⁸ tn Grk “no cause of death I found in him.”

[23:22]  ⁵⁹ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁶⁰ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ⁶¹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ⁶³ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ⁶⁴ tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.