Luke 21:15

21:15 For I will give you the words ¹  along with the wisdom ²  that none of your adversaries will be able to withstand or contradict.

Exodus 4:11

4:11 The Lord said to him, “Who gave ³  a mouth to man, or who makes a person mute or deaf or seeing or blind? Is it not I, the Lord? ⁴ 

Acts 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁵  replied, ⁶  “Rulers of the people and elders, ⁷ 

Acts 6:10

6:10 Yet ⁸  they were not able to resist ⁹  the wisdom and the Spirit with which he spoke.

Acts 7:2-53

7:2 So he replied, ¹⁰  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹¹  Abraham when he was in Mesopotamia, before he settled in Haran, 7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ¹²  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹³  made him move ¹⁴  to this country where you now live. 7:5 He ¹⁵  did not give any of it to him for an inheritance, ¹⁶  not even a foot of ground, ¹⁷  yet God ¹⁸  promised to give it to him as his possession, and to his descendants after him, ¹⁹  even though Abraham ²⁰  as yet had no child. 7:6 But God spoke as follows: ‘Your ²¹  descendants will be foreigners ²²  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ²³  7:7 But I will punish ²⁴  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ²⁵  and worship ²⁶  me in this place.’ ²⁷  7:8 Then God ²⁸  gave Abraham ²⁹  the covenant ³⁰  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ³¹  and Isaac became the father of ³²  Jacob, and Jacob of the twelve patriarchs. ³³  7:9 The ³⁴  patriarchs, because they were jealous of Joseph, sold ³⁵  him into Egypt. But ³⁶  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ³⁷  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ³⁸  Egypt and Canaan, causing ³⁹  great suffering, and our ⁴⁰  ancestors ⁴¹  could not find food. 7:12 So when Jacob heard that there was grain ⁴²  in Egypt, he sent our ancestors ⁴³  there ⁴⁴  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁴⁵  became known to Pharaoh. 7:14 So Joseph sent a message ⁴⁶  and invited ⁴⁷  his father Jacob and all his relatives to come, seventy-five people ⁴⁸  in all. 7:15 So Jacob went down to Egypt and died there, ⁴⁹  along with our ancestors, ⁵⁰  7:16 and their bones ⁵¹  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁵²  from the sons of Hamor in Shechem.

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁵³  the people increased greatly in number ⁵⁴  in Egypt, 7:18 until another king who did not know about ⁵⁵  Joseph ruled ⁵⁶  over Egypt. ⁵⁷  7:19 This was the one who exploited ⁵⁸  our people ⁵⁹  and was cruel to our ancestors, ⁶⁰  forcing them to abandon ⁶¹  their infants so they would die. ⁶²  7:20 At that time Moses was born, and he was beautiful ⁶³  to God. For ⁶⁴  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ⁶⁵  Pharaoh’s daughter adopted ⁶⁶  him and brought him up ⁶⁷  as her own son. 7:22 So Moses was trained ⁶⁸  in all the wisdom of the Egyptians and was powerful ⁶⁹  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ⁷⁰  to visit his fellow countrymen ⁷¹  the Israelites. ⁷²  7:24 When ⁷³  he saw one of them being hurt unfairly, ⁷⁴  Moses ⁷⁵  came to his defense ⁷⁶  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ⁷⁷  would understand that God was delivering them ⁷⁸  through him, ⁷⁹  but they did not understand. ⁸⁰  7:26 The next day Moses ⁸¹  saw two men ⁸²  fighting, and tried to make peace between ⁸³  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ⁸⁴  Moses ⁸⁵  aside, saying, ‘Who made ⁸⁶  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ⁸⁷  7:29 When the man said this, ⁸⁸  Moses fled and became a foreigner ⁸⁹  in the land of Midian, where he became the father of two sons.

7:30 “After ⁹⁰  forty years had passed, an angel appeared to him in the desert ⁹¹  of Mount Sinai, in the flame of a burning bush. ⁹²  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ⁹³  the God of Abraham, Isaac, ⁹⁴  and Jacob.’ ⁹⁵  Moses began to tremble and did not dare to look more closely. ⁹⁶  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁹⁷  7:34 I have certainly seen the suffering ⁹⁸  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁹⁹  Now ¹⁰⁰  come, I will send you to Egypt.’ ¹⁰¹  7:35 This same ¹⁰²  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹⁰³  God sent as both ruler and deliverer ¹⁰⁴  through the hand of the angel ¹⁰⁵  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ¹⁰⁶  in the land of Egypt, ¹⁰⁷  at ¹⁰⁸  the Red Sea, and in the wilderness ¹⁰⁹  for forty years. 7:37 This is the Moses who said to the Israelites, ¹¹⁰  ‘God will raise up for you a prophet like me from among your brothers.’ ¹¹¹  7:38 This is the man who was in the congregation ¹¹²  in the wilderness ¹¹³  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹¹⁴  and he ¹¹⁵  received living oracles ¹¹⁶  to give to you. ¹¹⁷  7:39 Our ¹¹⁸  ancestors ¹¹⁹  were unwilling to obey ¹²⁰  him, but pushed him aside ¹²¹  and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹²²  – we do not know what has happened to him!’ ¹²³  7:41 At ¹²⁴  that time ¹²⁵  they made an idol in the form of a calf, ¹²⁶  brought ¹²⁷  a sacrifice to the idol, and began rejoicing ¹²⁸  in the works of their hands. ¹²⁹  7:42 But God turned away from them and gave them over ¹³⁰  to worship the host ¹³¹  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹³²  forty years in the wilderness, was it, ¹³³  house of Israel? 7:43 But you took along the tabernacle ¹³⁴  of Moloch ¹³⁵  and the star of the ¹³⁶  god Rephan, ¹³⁷  the images you made to worship, but I will deport ¹³⁸  you beyond Babylon.’ ¹³⁹  7:44 Our ancestors ¹⁴⁰  had the tabernacle ¹⁴¹  of testimony in the wilderness, ¹⁴²  just as God ¹⁴³  who spoke to Moses ordered him ¹⁴⁴  to make it according to the design he had seen. 7:45 Our ¹⁴⁵  ancestors ¹⁴⁶  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ¹⁴⁷  until the time ¹⁴⁸  of David. 7:46 He ¹⁴⁹  found favor ¹⁵⁰  with ¹⁵¹  God and asked that he could ¹⁵²  find a dwelling place ¹⁵³  for the house ¹⁵⁴  of Jacob. 7:47 But Solomon built a house ¹⁵⁵  for him. 7:48 Yet the Most High ¹⁵⁶  does not live in houses made by human hands, ¹⁵⁷  as the prophet says,

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ¹⁵⁸ 

7:50 Did my hand ¹⁵⁹  not make all these things?’ ¹⁶⁰ 

7:51 “You stubborn ¹⁶¹  people, with uncircumcised ¹⁶²  hearts and ears! ¹⁶³  You are always resisting the Holy Spirit, like your ancestors ¹⁶⁴  did! 7:52 Which of the prophets did your ancestors ¹⁶⁵  not persecute? ¹⁶⁶  They ¹⁶⁷  killed those who foretold long ago the coming of the Righteous One, ¹⁶⁸  whose betrayers and murderers you have now become! ¹⁶⁹  7:53 You ¹⁷⁰  received the law by decrees given by angels, ¹⁷¹  but you did not obey ¹⁷²  it.” ¹⁷³ 

Acts 7:55

7:55 But Stephen, ¹⁷⁴  full ¹⁷⁵  of the Holy Spirit, looked intently ¹⁷⁶  toward heaven and saw the glory of God, and Jesus standing ¹⁷⁷  at the right hand of God.

Acts 26:1-32

Paul Offers His Defense

26:1 So Agrippa ¹⁷⁸  said to Paul, “You have permission ¹⁷⁹  to speak for yourself.” Then Paul held out his hand ¹⁸⁰  and began his defense: ¹⁸¹ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁸²  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ¹⁸³  familiar with all the customs and controversial issues ¹⁸⁴  of the Jews. Therefore I ask ¹⁸⁵  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ¹⁸⁶  from my youth, spending my life from the beginning among my own people ¹⁸⁷  and in Jerusalem. ¹⁸⁸  26:5 They know, ¹⁸⁹  because they have known ¹⁹⁰  me from time past, ¹⁹¹  if they are willing to testify, that according to the strictest party ¹⁹²  of our religion, I lived as a Pharisee. ¹⁹³  26:6 And now I stand here on trial ¹⁹⁴  because of my hope in the promise made by God to our ancestors, ¹⁹⁵  26:7 a promise ¹⁹⁶  that our twelve tribes hope to attain as they earnestly serve God ¹⁹⁷  night and day. Concerning this hope the Jews are accusing me, ¹⁹⁸  Your Majesty! ¹⁹⁹  26:8 Why do you people ²⁰⁰  think ²⁰¹  it is unbelievable ²⁰²  that ²⁰³  God raises the dead? 26:9 Of course, ²⁰⁴  I myself was convinced ²⁰⁵  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 ²⁰⁶  from the chief priests, but I also cast my vote ²⁰⁷  against them when they were sentenced to death. ²⁰⁸  26:11 I punished ²⁰⁹  them often in all the synagogues ²¹⁰  and tried to force ²¹¹  them to blaspheme. Because I was so furiously enraged ²¹²  at them, I went to persecute ²¹³  them even in foreign cities.

26:12 “While doing this very thing, ²¹⁴  as I was going ²¹⁵  to Damascus with authority and complete power ²¹⁶  from the chief priests, 26:13 about noon along the road, Your Majesty, ²¹⁷  I saw a light from heaven, ²¹⁸  brighter than the sun, shining everywhere around ²¹⁹  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, ²²⁰  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ²²¹  by kicking against the goads.’ ²²²  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ²²³  ‘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 ²²⁴  as a servant and witness ²²⁵  to the things ²²⁶  you have seen ²²⁷  and to the things in which I will appear to you. 26:17 I will rescue ²²⁸  you from your own people ²²⁹  and from the Gentiles, to whom ²³⁰  I am sending you 26:18 to open their eyes so that they turn ²³¹  from darkness to light and from the power ²³²  of Satan to God, so that they may receive forgiveness of sins and a share ²³³  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ²³⁴  I was not disobedient ²³⁵  to the heavenly ²³⁶  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ²³⁷  and to the Gentiles, that they should repent and turn to God, ²³⁸  performing deeds consistent with ²³⁹  repentance. 26:21 For this reason the Jews seized me in the temple courts ²⁴⁰  and were trying to kill me. 26:22 I have experienced ²⁴¹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²⁴²  what the prophets and Moses said ²⁴³  was going to happen: 26:23 that ²⁴⁴  the Christ ²⁴⁵  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²⁴⁶  and to the Gentiles.” ²⁴⁷ 

26:24 As Paul ²⁴⁸  was saying these things in his defense, Festus ²⁴⁹  exclaimed loudly, “You have lost your mind, ²⁵⁰  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ²⁵¹  “I have not lost my mind, most excellent Festus, ²⁵²  but am speaking ²⁵³  true and rational ²⁵⁴  words. 26:26 For the king knows about these things, and I am speaking freely ²⁵⁵  to him, ²⁵⁶  because I cannot believe ²⁵⁷  that any of these things has escaped his notice, ²⁵⁸  for this was not done in a corner. ²⁵⁹  26:27 Do you believe the prophets, ²⁶⁰  King Agrippa? ²⁶¹  I know that you believe.” 26:28 Agrippa ²⁶²  said to Paul, “In such a short time are you persuading me to become a Christian?” ²⁶³  26:29 Paul replied, “I pray to God that whether in a short or a long time ²⁶⁴  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ²⁶⁵ 

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, ²⁶⁶  “This man is not doing anything deserving ²⁶⁷  death or imprisonment.” 26:32 Agrippa ²⁶⁸  said to Festus, ²⁶⁹  “This man could have been released ²⁷⁰  if he had not appealed to Caesar.” ²⁷¹ 

[21:15]  ¹ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ² tn Grk “and wisdom.”

[4:11]  ³ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

[4:11]  ⁴ sn The final question obviously demands a positive answer. But the clause is worded in such a way as to return to the theme of “I AM.” Isaiah 45:5-7 developed this same idea of God’s control over life. Moses protests that he is not an eloquent speaker, and the Lord replies with reminders about himself and promises, “I will be with your mouth,” an assertion that repeats the verb he used four times in 3:12 and 14 and in promises to Isaac and Jacob (Gen 26:3; 31:3).

[4:8]  ⁵ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁶ tn Grk “Spirit, said to them.”

[4:8]  ⁷ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[6:10]  ⁸ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:2]  ¹⁰ tn Grk “said.”

[7:2]  ¹¹ tn Or “ancestor”; Grk “father.”

[7:3]  ¹² sn A quotation from Gen 12:1.

[7:4]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁴ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:5]  ¹⁵ 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.

[7:5]  ¹⁶ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ¹⁷ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ¹⁹ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ²⁰ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ²¹ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ²² tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ²³ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ²⁴ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ²⁵ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  ²⁶ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ²⁷ sn An allusion to Exod 3:12.

[7:8]  ²⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ²⁹ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ³⁰ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ³¹ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ³² tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ³³ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:9]  ³⁴ 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.

[7:9]  ³⁵ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ³⁶ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ³⁷ tn Or “appointed.” See Gen 41:41-43.

[7:11]  ³⁸ tn Grk “came upon all Egypt.”

[7:11]  ³⁹ tn Grk “and,” but logically causal.

[7:11]  ⁴⁰ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ⁴¹ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁴² tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ⁴³ tn Or “forefathers”; Grk “fathers.”

[7:12]  ⁴⁴ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:13]  ⁴⁵ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ⁴⁶ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁴⁷ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁴⁸ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁴⁹ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ⁵⁰ tn Or “forefathers”; Grk “fathers.”

[7:16]  ⁵¹ tn “and they.”

[7:16]  ⁵² sn See Gen 49:29-32.

[7:17]  ⁵³ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁵⁴ tn Grk “the people increased and multiplied.”

[7:18]  ⁵⁵ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁵⁶ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁵⁷ sn A quotation from Exod 1:8.

[7:19]  ⁵⁸ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁵⁹ tn Or “race.”

[7:19]  ⁶⁰ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁶¹ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁶² tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:20]  ⁶³ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ⁶⁴ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ⁶⁵ tn Or “exposed” (see v. 19).

[7:21]  ⁶⁶ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁶⁷ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ⁶⁸ tn Or “instructed.”

[7:22]  ⁶⁹ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ⁷⁰ tn Grk “heart.”

[7:23]  ⁷¹ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ⁷² tn Grk “the sons of Israel.”

[7:24]  ⁷³ 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.

[7:24]  ⁷⁴ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ⁷⁵ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ⁷⁶ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ⁷⁷ tn Grk “his brothers.”

[7:25]  ⁷⁸ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁷⁹ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁸⁰ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ⁸¹ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ⁸² tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ⁸³ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ⁸⁴ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ⁸⁵ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ⁸⁶ tn Or “appointed.”

[7:28]  ⁸⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:29]  ⁸⁸ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ⁸⁹ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ⁹⁰ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁹¹ tn Or “wilderness.”

[7:30]  ⁹² sn An allusion to Exod 3:2.

[7:32]  ⁹³ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁹⁴ tn Grk “and Isaac,” 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.

[7:32]  ⁹⁵ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁹⁶ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ⁹⁷ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ⁹⁸ tn Or “mistreatment.”

[7:34]  ⁹⁹ tn Or “to set them free.”

[7:34]  ¹⁰⁰ 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.

[7:34]  ¹⁰¹ sn A quotation from Exod 3:7-8, 10.

[7:35]  ¹⁰² sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ¹⁰³ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹⁰⁴ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹⁰⁵ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ¹⁰⁶ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  ¹⁰⁷ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹⁰⁸ tn Grk “and at,” 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.

[7:36]  ¹⁰⁹ tn Or “desert.”

[7:37]  ¹¹⁰ tn Grk “to the sons of Israel.”

[7:37]  ¹¹¹ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ¹¹² tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹¹³ tn Or “desert.”

[7:38]  ¹¹⁴ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹¹⁵ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ¹¹⁶ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹¹⁷ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ¹¹⁸ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ¹¹⁹ tn Or “forefathers”; Grk “fathers.”

[7:39]  ¹²⁰ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ¹²¹ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ¹²² tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ¹²³ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:41]  ¹²⁴ tn Grk “And.” 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.

[7:41]  ¹²⁵ tn Grk “In those days.”

[7:41]  ¹²⁶ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ¹²⁷ 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.

[7:41]  ¹²⁸ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹²⁹ tn Or “in what they had done.”

[7:42]  ¹³⁰ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ¹³¹ tn Or “stars.”

[7:42]  ¹³² tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹³³ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ¹³⁴ tn Or “tent.”

[7:43]  ¹³⁵ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹³⁶ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹³⁷ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹³⁸ tn Or “I will make you move.”

[7:43]  ¹³⁹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ¹⁴⁰ tn Or “forefathers”; Grk “fathers.”

[7:44]  ¹⁴¹ tn Or “tent.”

[7:44]  ¹⁴² tn Or “desert.”

[7:44]  ¹⁴³ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹⁴⁴ 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.

[7:45]  ¹⁴⁵ tn Grk “And.” 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.

[7:45]  ¹⁴⁶ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁴⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ¹⁴⁸ tn Grk “In those days.”

[7:46]  ¹⁴⁹ tn Grk “David, 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.

[7:46]  ¹⁵⁰ tn Or “grace.”

[7:46]  ¹⁵¹ tn Grk “before,” “in the presence of.”

[7:46]  ¹⁵² tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ¹⁵³ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹⁵⁴ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[7:47]  ¹⁵⁵ sn See 1 Kgs 8:1-21.

[7:48]  ¹⁵⁶ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ¹⁵⁷ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ¹⁵⁸ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ¹⁵⁹ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ¹⁶⁰ tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:51]  ¹⁶¹ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁶² tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁶³ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁶⁴ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁶⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁶⁶ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁶⁷ tn Grk “And they.” 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.

[7:52]  ¹⁶⁸ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁶⁹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[7:53]  ¹⁷⁰ tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[7:53]  ¹⁷¹ tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.

[7:53]  ¹⁷² tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[7:53]  ¹⁷³ tn Or “did not obey it.”

[7:55]  ¹⁷⁴ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ¹⁷⁵ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹⁷⁶ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹⁷⁷ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[26:1]  ¹⁷⁸ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁷⁹ tn Grk “It is permitted for you.”

[26:1]  ¹⁸⁰ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁸¹ tn Or “and began to speak in his own defense.”

[26:2]  ¹⁸² sn See the note on King Agrippa in 25:13.

[26:3]  ¹⁸³ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ tn Grk “my manner of life.”

[26:4]  ¹⁸⁷ tn Or “nation.”

[26:4]  ¹⁸⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ¹⁸⁹ 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]  ¹⁹⁰ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹³ sn See the note on Pharisee in 5:34.

[26:6]  ¹⁹⁴ 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]  ¹⁹⁵ tn Or “forefathers”; Grk “fathers.”

[26:7]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ tn Grk “O King!”

[26:8]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² 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]  ²⁰³ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²⁰⁷ 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]  ²⁰⁸ 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]  ²⁰⁹ 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]  ²¹⁰ sn See the note on synagogue in 6:9.

[26:11]  ²¹¹ 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]  ²¹² 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]  ²¹³ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ²¹⁴ 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]  ²¹⁵ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ²¹⁶ 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]  ²¹⁷ tn Grk “O King.”

[26:13]  ²¹⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ²¹⁹ 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]  ²²⁰ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ²²¹ tn Grk “It is hard for you.”

[26:14]  ²²² 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]  ²²³ tn Grk “said.”

[26:16]  ²²⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²²⁵ 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]  ²²⁶ 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]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ²³⁰ 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]  ²³¹ 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]  ²³² 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]  ²³³ tn Or “and an inheritance.”

[26:19]  ²³⁴ sn See the note on King Agrippa in 25:13.

[26:19]  ²³⁵ 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]  ²³⁶ 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]  ²³⁷ 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]  ²³⁸ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ²³⁹ 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]  ²⁴⁰ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ²⁴⁴ 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]  ²⁴⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ²⁴⁶ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²⁴⁷ 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]  ²⁴⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ²⁴⁹ sn See the note on Porcius Festus in 24:27.

[26:24]  ²⁵⁰ 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]  ²⁵¹ tn Grk “said.”

[26:25]  ²⁵² sn See the note on Porcius Festus in 24:27.

[26:25]  ²⁵³ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ²⁵⁴ 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]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵⁷ 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]  ²⁵⁸ 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]  ²⁵⁹ 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]  ²⁶⁰ 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]  ²⁶¹ sn See the note on King Agrippa in 25:13.

[26:28]  ²⁶² sn See the note on King Agrippa in 25:13.

[26:28]  ²⁶³ 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]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ²⁶⁷ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  ²⁶⁸ sn See the note on King Agrippa in 25:13.

[26:32]  ²⁶⁹ sn See the note on Porcius Festus in 24:27.

[26:32]  ²⁷⁰ tn Or “set free.”

[26:32]  ²⁷¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).