Discovery BoxJeremiah 13:15-17
Context13:15 Then I said to the people of Judah, 1
“Listen and pay attention! Do not be arrogant!
For the Lord has spoken.
13:16 Show the Lord your God the respect that is due him. 2
Do it before he brings the darkness of disaster. 3
Do it before you stumble 4 into distress
like a traveler on the mountains at twilight. 5
Do it before he turns the light of deliverance you hope for
into the darkness and gloom of exile. 6
13:17 But if you will not pay attention to this warning, 7
I will weep alone because of your arrogant pride.
I will weep bitterly and my eyes will overflow with tears 8
because you, the Lord’s flock, 9 will be carried 10 into exile.”
Jeremiah 26:12-15
Context26:12 Then Jeremiah made his defense before all the officials and all the people. 11 “The Lord sent me to prophesy everything you have heard me say against this temple and against this city. 26:13 But correct the way you have been living and do what is right. 12 Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. 13 26:14 As to my case, I am in your power. 14 Do to me what you deem fair and proper. 26:15 But you should take careful note of this: If you put me to death, you will bring on yourselves and this city and those who live in it the guilt of murdering an innocent man. For the Lord has sent me to speak all this where you can hear it. That is the truth!” 15
John 5:34
Context5:34 (I do not accept 16 human testimony, but I say this so that you may be saved.)
Acts 22:1--23:11
Context22:1 “Brothers and fathers, listen to my defense 17 that I now 18 make to you.” 22:2 (When they heard 19 that he was addressing 20 them in Aramaic, 21 they became even 22 quieter.) 23 Then 24 Paul said, 22:3 “I am a Jew, 25 born in Tarsus in Cilicia, but brought up 26 in this city, educated with strictness 27 under 28 Gamaliel 29 according to the law of our ancestors, 30 and was 31 zealous 32 for God just as all of you are today. 22:4 I 33 persecuted this Way 34 even to the point of death, 35 tying up 36 both men and women and putting 37 them in prison, 22:5 as both the high priest and the whole council of elders 38 can testify about me. From them 39 I also received 40 letters to the brothers in Damascus, and I was on my way 41 to make arrests there and bring 42 the prisoners 43 to Jerusalem 44 to be punished. 22:6 As 45 I was en route and near Damascus, 46 about noon a very bright 47 light from heaven 48 suddenly flashed 49 around me. 22:7 Then I 50 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 51 the voice of the one who was speaking to me. 22:10 So I asked, 52 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 53 and go to Damascus; there you will be told about everything 54 that you have been designated 55 to do.’ 22:11 Since I could not see because of 56 the brilliance 57 of that light, I came to Damascus led by the hand of 58 those who were with me. 22:12 A man named Ananias, 59 a devout man according to the law, 60 well spoken of by all the Jews who live there, 61 22:13 came 62 to me and stood beside me 63 and said to me, ‘Brother Saul, regain your sight!’ 64 And at that very moment 65 I looked up and saw him. 66 22:14 Then he said, ‘The God of our ancestors 67 has already chosen 68 you to know his will, to see 69 the Righteous One, 70 and to hear a command 71 from his mouth, 22:15 because you will be his witness 72 to all people 73 of what you have seen and heard. 22:16 And now what are you waiting for? 74 Get up, 75 be baptized, and have your sins washed away, 76 calling on his name.’ 77 22:17 When 78 I returned to Jerusalem and was praying in the temple, I fell into a trance 79 22:18 and saw the Lord 80 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 81 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 82 who believed in you. 22:20 And when the blood of your witness 83 Stephen was shed, 84 I myself was standing nearby, approving, 85 and guarding the cloaks 86 of those who were killing him.’ 87 22:21 Then 88 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 89 was listening to him until he said this. 90 Then 91 they raised their voices and shouted, 92 “Away with this man 93 from the earth! For he should not be allowed to live!” 94 22:23 While they were screaming 95 and throwing off their cloaks 96 and tossing dust 97 in the air, 22:24 the commanding officer 98 ordered Paul 99 to be brought back into the barracks. 100 He told them 101 to interrogate Paul 102 by beating him with a lash 103 so that he could find out the reason the crowd 104 was shouting at Paul 105 in this way. 22:25 When they had stretched him out for the lash, 106 Paul said to the centurion 107 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 108 without a proper trial?” 109 22:26 When the centurion 110 heard this, 111 he went to the commanding officer 112 and reported it, 113 saying, “What are you about to do? 114 For this man is a Roman citizen.” 115 22:27 So the commanding officer 116 came and asked 117 Paul, 118 “Tell me, are you a Roman citizen?” 119 He replied, 120 “Yes.” 22:28 The commanding officer 121 answered, “I acquired this citizenship with a large sum of money.” 122 “But I was even 123 born a citizen,” 124 Paul replied. 125 22:29 Then those who were about to interrogate him stayed away 126 from him, and the commanding officer 127 was frightened when he realized that Paul 128 was 129 a Roman citizen 130 and that he had had him tied up. 131
22:30 The next day, because the commanding officer 132 wanted to know the true reason 133 Paul 134 was being accused by the Jews, he released him and ordered the chief priests and the whole council 135 to assemble. He then brought 136 Paul down and had him stand before them.
23:1 Paul looked directly 137 at the council 138 and said, “Brothers, I have lived my life with a clear conscience 139 before God to this day.” 23:2 At that 140 the high priest Ananias ordered those standing near 141 Paul 142 to strike 143 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 144 Do 145 you sit there judging me according to the law, 146 and in violation of the law 147 you order me to be struck?” 23:4 Those standing near him 148 said, “Do you dare insult 149 God’s high priest?” 23:5 Paul replied, 150 “I did not realize, 151 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 152
23:6 Then when Paul noticed 153 that part of them were Sadducees 154 and the others Pharisees, 155 he shouted out in the council, 156 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 157 of the dead!” 23:7 When he said this, 158 an argument 159 began 160 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.) 161 23:9 There was a great commotion, 162 and some experts in the law 163 from the party of the Pharisees stood up 164 and protested strongly, 165 “We find nothing wrong 166 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 167 so great the commanding officer 168 feared that they would tear Paul to pieces, 169 he ordered the detachment 170 to go down, take him away from them by force, 171 and bring him into the barracks. 172
23:11 The following night the Lord 173 stood near 174 Paul 175 and said, “Have courage, 176 for just as you have testified about me in Jerusalem, 177 so you must also testify in Rome.” 178
[13:15] 1 tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the
[13:16] 2 tn Heb “Give glory/respect to the
[13:16] 3 tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.
[13:16] 4 tn Heb “your feet stumble.”
[13:16] 5 tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.
[13:16] 6 tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.
[13:17] 7 tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.
[13:17] 8 tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”
[13:17] 9 tn Heb “because the
[13:17] 10 tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).
[26:12] 11 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
[26:13] 12 tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.
[26:13] 13 tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.
[26:14] 14 tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.
[26:15] 15 tn Heb “For in truth the
[5:34] 16 tn Or “I do not receive.”
[22:1] 17 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] 18 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] 19 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 20 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] 21 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 22 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] 23 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
[22:2] 24 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] 25 tn Grk “a Jewish man.”
[22:3] 26 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] 27 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] 28 tn Grk “strictly at the feet of” (an idiom).
[22:3] 29 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] 30 tn Or “our forefathers.”
[22:3] 31 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:3] 32 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] 33 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] 34 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] 35 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
[22:4] 36 tn Grk “binding.” See Acts 8:3.
[22:4] 37 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] 38 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] 39 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] 40 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
[22:5] 41 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] 42 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] 43 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
[22:5] 44 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
[22:6] 45 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] 46 tn Grk “going and nearing Damascus.”
[22:6] 47 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 48 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 50 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] 51 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] 52 tn Grk “So I said.”
[22:10] 53 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] 54 tn Grk “about all things.”
[22:10] 55 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] 56 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] 57 tn Or “brightness”; Grk “glory.”
[22:11] 58 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[22:12] 59 tn Grk “a certain Ananias.”
[22:12] 60 sn The law refers to the law of Moses.
[22:12] 61 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] 62 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 63 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] 64 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] 65 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] 66 tn Grk “I looked up to him.”
[22:14] 67 tn Or “forefathers”; Grk “fathers.”
[22:14] 68 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] 69 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] 70 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
[22:14] 71 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] 72 tn Or “a witness to him.”
[22:15] 73 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 74 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] 75 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] 76 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 77 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] 78 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] 79 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
[22:18] 80 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
[22:19] 81 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] 82 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] 83 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] 84 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 85 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] 86 tn Or “outer garments.”
[22:20] 87 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] 88 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] 89 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 90 tn Grk “until this word.”
[22:22] 91 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 94 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] 95 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
[22:23] 96 tn Or “outer garments.”
[22:23] 97 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] 98 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] 99 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 100 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] 101 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] 102 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 103 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] 104 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[22:24] 105 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:25] 106 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] 107 sn See the note on the word centurion in 10:1.
[22:25] 108 tn The word “citizen” is supplied here for emphasis and clarity.
[22:25] 109 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[22:26] 110 sn See the note on the word centurion in 10:1.
[22:26] 111 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] 112 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:26] 113 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] 114 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] 115 tn The word “citizen” is supplied here for emphasis and clarity.
[22:27] 116 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:27] 117 tn Grk “and said to.”
[22:27] 118 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:27] 119 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 121 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:28] 122 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] 123 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
[22:28] 124 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 125 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
[22:29] 126 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] 127 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:29] 128 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:29] 129 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] 130 tn The word “citizen” is supplied here for emphasis and clarity.
[22:29] 131 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] 132 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
[22:30] 133 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] 134 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:30] 135 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[22:30] 136 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] 137 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] 138 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 139 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] 140 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 141 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 142 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 143 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] 144 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] 145 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] 146 tn The law refers to the law of Moses.
[23:3] 147 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
[23:4] 148 tn The word “him” is not in the Greek text but is implied.
[23:4] 149 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] 152 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] 153 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] 154 sn See the note on Sadducees in 4:1.
[23:6] 155 sn See the note on Pharisee in 5:34.
[23:6] 156 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:6] 157 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] 158 tn The participle εἰπόντος (eiponto") has been translated temporally.
[23:7] 159 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
[23:7] 160 tn Grk “there came about an argument.” This has been simplified to “an argument began”
[23:8] 161 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] 162 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] 163 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
[23:9] 164 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
[23:9] 165 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] 166 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] 167 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 168 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] 169 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] 170 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] 171 tn Or “to go down, grab him out of their midst.”
[23:10] 172 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] 173 sn The presence of the Lord indicated the vindicating presence and direction of God.
[23:11] 174 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] 175 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:11] 176 tn Or “Do not be afraid.”
[23:11] 177 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:11] 178 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).
