Psalms 2:1-6

Psalm 2 ¹ 

2:1 Why ²  do the nations rebel? ³ 

Why ⁴  are the countries ⁵  devising ⁶  plots that will fail? ⁷ 

2:2 The kings of the earth ⁸  form a united front; ⁹ 

the rulers collaborate ¹⁰ 

against the Lord and his anointed king. ¹¹ 

2:3 They say, ¹²  “Let’s tear off the shackles they’ve put on us! ¹³ 

Let’s free ourselves from ¹⁴  their ropes!”

2:4 The one enthroned ¹⁵  in heaven laughs in disgust; ¹⁶ 

the Lord taunts ¹⁷  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ¹⁸  saying, ¹⁹ 

2:6 “I myself ²⁰  have installed ²¹  my king

on Zion, my holy hill.”

Acts 5:25-27

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ²²  and teaching ²³  the people!” 5:26 Then the commander ²⁴  of the temple guard ²⁵  went with the officers ²⁶  and brought the apostles ²⁷  without the use of force ²⁸  (for they were afraid of being stoned by the people). ²⁹ 

5:27 When they had brought them, they stood them before the council, ³⁰  and the high priest questioned ³¹  them,

Acts 12:1-4

James is Killed and Peter Imprisoned

12:1 About that time King Herod ³²  laid hands on ³³  some from the church to harm them. ³⁴  12:2 He had James, the brother of John, executed with a sword. ³⁵  12:3 When he saw that this pleased the Jews, ³⁶  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ³⁷  12:4 When he had seized him, he put him in prison, handing him over to four squads ³⁸  of soldiers to guard him. Herod ³⁹  planned ⁴⁰  to bring him out for public trial ⁴¹  after the Passover.

Acts 23:33-34

23:33 When the horsemen ⁴²  came to Caesarea ⁴³  and delivered the letter to the governor, they also presented ⁴⁴  Paul to him. 23:34 When the governor ⁴⁵  had read ⁴⁶  the letter, ⁴⁷  he asked ⁴⁸  what province he was from. ⁴⁹  When he learned ⁵⁰  that he was from Cilicia, ⁵¹ 

Acts 24:1--26:32

The Accusations Against Paul

24:1 After five days the high priest Ananias ⁵²  came down with some elders and an attorney ⁵³  named ⁵⁴  Tertullus, and they ⁵⁵  brought formal charges ⁵⁶  against Paul to the governor. 24:2 When Paul ⁵⁷  had been summoned, Tertullus began to accuse him, ⁵⁸  saying, “We have experienced a lengthy time ⁵⁹  of peace through your rule, ⁶⁰  and reforms ⁶¹  are being made in this nation ⁶²  through your foresight. ⁶³  24:3 Most excellent Felix, ⁶⁴  we acknowledge this everywhere and in every way ⁶⁵  with all gratitude. ⁶⁶  24:4 But so that I may not delay ⁶⁷  you any further, I beg ⁶⁸  you to hear us briefly ⁶⁹  with your customary graciousness. ⁷⁰  24:5 For we have found ⁷¹  this man to be a troublemaker, ⁷²  one who stirs up riots ⁷³  among all the Jews throughout the world, and a ringleader ⁷⁴  of the sect of the Nazarenes. ⁷⁵  24:6 He ⁷⁶  even tried to desecrate ⁷⁷  the temple, so we arrested ⁷⁸  him. 24:7 [[EMPTY]] ⁷⁹  24:8 When you examine ⁸⁰  him yourself, you will be able to learn from him ⁸¹  about all these things we are accusing him of doing.” ⁸²  24:9 The Jews also joined in the verbal attack, ⁸³  claiming ⁸⁴  that these things were true.

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁸⁵  that you have been a judge over this nation for many years, I confidently make my defense. ⁸⁶  24:11 As you can verify ⁸⁷  for yourself, not more than twelve days ago ⁸⁸  I went up to Jerusalem ⁸⁹  to worship. 24:12 They did not find me arguing ⁹⁰  with anyone or stirring up a crowd ⁹¹  in the temple courts ⁹²  or in the synagogues ⁹³  or throughout the city, ⁹⁴  24:13 nor can they prove ⁹⁵  to you the things ⁹⁶  they are accusing me of doing. ⁹⁷  24:14 But I confess this to you, that I worship ⁹⁸  the God of our ancestors ⁹⁹  according to the Way (which they call a sect), believing everything that is according to the law ¹⁰⁰  and that is written in the prophets. 24:15 I have ¹⁰¹  a hope in God (a hope ¹⁰²  that ¹⁰³  these men ¹⁰⁴  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁰⁵  24:16 This is the reason ¹⁰⁶  I do my best to always ¹⁰⁷  have a clear ¹⁰⁸  conscience toward God and toward people. ¹⁰⁹  24:17 After several years ¹¹⁰  I came to bring to my people gifts for the poor ¹¹¹  and to present offerings, ¹¹²  24:18 which I was doing when they found me in the temple, ritually purified, ¹¹³  without a crowd or a disturbance. ¹¹⁴  24:19 But there are some Jews from the province of Asia ¹¹⁵  who should be here before you and bring charges, ¹¹⁶  if they have anything against me. 24:20 Or these men here ¹¹⁷  should tell what crime ¹¹⁸  they found me guilty of ¹¹⁹  when I stood before the council, ¹²⁰  24:21 other than ¹²¹  this one thing ¹²²  I shouted out while I stood before ¹²³  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹²⁴ 

24:22 Then Felix, ¹²⁵  who understood the facts ¹²⁶  concerning the Way ¹²⁷  more accurately, ¹²⁸  adjourned their hearing, ¹²⁹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹³⁰  24:23 He ordered the centurion ¹³¹  to guard Paul, ¹³²  but to let him have some freedom, ¹³³  and not to prevent any of his friends ¹³⁴  from meeting his needs. ¹³⁵ 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ¹³⁶  arrived with his wife Drusilla, ¹³⁷  who was Jewish, he sent for Paul and heard him speak ¹³⁸  about faith in Christ Jesus. ¹³⁹  24:25 While Paul ¹⁴⁰  was discussing ¹⁴¹  righteousness, self-control, ¹⁴²  and the coming judgment, Felix ¹⁴³  became ¹⁴⁴  frightened and said, “Go away for now, and when I have an opportunity, ¹⁴⁵  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ¹⁴⁶  and for this reason he sent for Paul ¹⁴⁷  as often as possible ¹⁴⁸  and talked ¹⁴⁹  with him. 24:27 After two years ¹⁵⁰  had passed, Porcius Festus ¹⁵¹  succeeded Felix, ¹⁵²  and because he wanted to do the Jews a favor, Felix left Paul in prison. ¹⁵³ 

Paul Appeals to Caesar

25:1 Now ¹⁵⁴  three days after Festus ¹⁵⁵  arrived in the province, he went up to Jerusalem ¹⁵⁶  from Caesarea. ¹⁵⁷  25:2 So the chief priests and the most prominent men ¹⁵⁸  of the Jews brought formal charges ¹⁵⁹  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ¹⁶⁰  they urged Festus ¹⁶¹  to summon him to Jerusalem, planning an ambush ¹⁶²  to kill him along the way. 25:4 Then Festus ¹⁶³  replied that Paul was being kept at Caesarea, ¹⁶⁴  and he himself intended to go there ¹⁶⁵  shortly. 25:5 “So,” he said, “let your leaders ¹⁶⁶  go down there ¹⁶⁷  with me, and if this man has done anything wrong, ¹⁶⁸  they may bring charges ¹⁶⁹  against him.”

25:6 After Festus ¹⁷⁰  had stayed ¹⁷¹  not more than eight or ten days among them, he went down to Caesarea, ¹⁷²  and the next day he sat ¹⁷³  on the judgment seat ¹⁷⁴  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ¹⁷⁵  bringing many serious ¹⁷⁶  charges that they were not able to prove. ¹⁷⁷  25:8 Paul said in his defense, ¹⁷⁸  “I have committed no offense ¹⁷⁹  against the Jewish law ¹⁸⁰  or against the temple or against Caesar.” ¹⁸¹  25:9 But Festus, ¹⁸²  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹⁸³  before me there on these charges?” ¹⁸⁴  25:10 Paul replied, ¹⁸⁵  “I am standing before Caesar’s ¹⁸⁶  judgment seat, ¹⁸⁷  where I should be tried. ¹⁸⁸  I have done nothing wrong ¹⁸⁹  to the Jews, as you also know very well. ¹⁹⁰  25:11 If then I am in the wrong ¹⁹¹  and have done anything that deserves death, I am not trying to escape dying, ¹⁹²  but if not one of their charges against me is true, ¹⁹³  no one can hand me over to them. ¹⁹⁴  I appeal to Caesar!” ¹⁹⁵  25:12 Then, after conferring with his council, ¹⁹⁶  Festus ¹⁹⁷  replied, “You have appealed to Caesar; ¹⁹⁸  to Caesar ¹⁹⁹  you will go!” ²⁰⁰ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ²⁰¹  and Bernice arrived at Caesarea ²⁰²  to pay their respects ²⁰³  to Festus. ²⁰⁴  25:14 While ²⁰⁵  they were staying there many days, Festus ²⁰⁶  explained Paul’s case to the king to get his opinion, ²⁰⁷  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ²⁰⁸  the chief priests and the elders of the Jews informed ²⁰⁹  me about him, ²¹⁰  asking for a sentence of condemnation ²¹¹  against him. 25:16 I answered them ²¹²  that it was not the custom of the Romans to hand over anyone ²¹³  before the accused had met his accusers face to face ²¹⁴  and had been given ²¹⁵  an opportunity to make a defense against the accusation. ²¹⁶  25:17 So after they came back here with me, ²¹⁷  I did not postpone the case, ²¹⁸  but the next day I sat ²¹⁹  on the judgment seat ²²⁰  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ²²¹  him with any of the evil deeds I had suspected. ²²²  25:19 Rather they had several points of disagreement ²²³  with him about their own religion ²²⁴  and about a man named Jesus ²²⁵  who was dead, whom Paul claimed ²²⁶  to be alive. 25:20 Because I was at a loss ²²⁷  how I could investigate these matters, ²²⁸  I asked if he were willing to go to Jerusalem and be tried ²²⁹  there on these charges. ²³⁰  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²³¹  I ordered him to be kept under guard until I could send him to Caesar.” ²³²  25:22 Agrippa ²³³  said to Festus, ²³⁴  “I would also like to hear the man myself.” “Tomorrow,” he replied, ²³⁵  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ²³⁶  and Bernice came with great pomp ²³⁷  and entered the audience hall, ²³⁸  along with the senior military officers ²³⁹  and the prominent men of the city. When Festus ²⁴⁰  gave the order, ²⁴¹  Paul was brought in. 25:24 Then Festus ²⁴²  said, “King Agrippa, ²⁴³  and all you who are present here with us, you see this man about whom the entire Jewish populace ²⁴⁴  petitioned ²⁴⁵  me both in Jerusalem ²⁴⁶  and here, ²⁴⁷  shouting loudly ²⁴⁸  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ²⁴⁹  and when he appealed ²⁵⁰  to His Majesty the Emperor, ²⁵¹  I decided to send him. ²⁵²  25:26 But I have nothing definite ²⁵³  to write to my lord ²⁵⁴  about him. ²⁵⁵  Therefore I have brought him before you all, and especially before you, King Agrippa, ²⁵⁶  so that after this preliminary hearing ²⁵⁷  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ²⁵⁸  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ²⁵⁹  said to Paul, “You have permission ²⁶⁰  to speak for yourself.” Then Paul held out his hand ²⁶¹  and began his defense: ²⁶² 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ²⁶³  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ²⁶⁴  familiar with all the customs and controversial issues ²⁶⁵  of the Jews. Therefore I ask ²⁶⁶  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ²⁶⁷  from my youth, spending my life from the beginning among my own people ²⁶⁸  and in Jerusalem. ²⁶⁹  26:5 They know, ²⁷⁰  because they have known ²⁷¹  me from time past, ²⁷²  if they are willing to testify, that according to the strictest party ²⁷³  of our religion, I lived as a Pharisee. ²⁷⁴  26:6 And now I stand here on trial ²⁷⁵  because of my hope in the promise made by God to our ancestors, ²⁷⁶  26:7 a promise ²⁷⁷  that our twelve tribes hope to attain as they earnestly serve God ²⁷⁸  night and day. Concerning this hope the Jews are accusing me, ²⁷⁹  Your Majesty! ²⁸⁰  26:8 Why do you people ²⁸¹  think ²⁸²  it is unbelievable ²⁸³  that ²⁸⁴  God raises the dead? 26:9 Of course, ²⁸⁵  I myself was convinced ²⁸⁶  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 ²⁸⁷  from the chief priests, but I also cast my vote ²⁸⁸  against them when they were sentenced to death. ²⁸⁹  26:11 I punished ²⁹⁰  them often in all the synagogues ²⁹¹  and tried to force ²⁹²  them to blaspheme. Because I was so furiously enraged ²⁹³  at them, I went to persecute ²⁹⁴  them even in foreign cities.

26:12 “While doing this very thing, ²⁹⁵  as I was going ²⁹⁶  to Damascus with authority and complete power ²⁹⁷  from the chief priests, 26:13 about noon along the road, Your Majesty, ²⁹⁸  I saw a light from heaven, ²⁹⁹  brighter than the sun, shining everywhere around ³⁰⁰  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, ³⁰¹  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ³⁰²  by kicking against the goads.’ ³⁰³  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ³⁰⁴  ‘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 ³⁰⁵  as a servant and witness ³⁰⁶  to the things ³⁰⁷  you have seen ³⁰⁸  and to the things in which I will appear to you. 26:17 I will rescue ³⁰⁹  you from your own people ³¹⁰  and from the Gentiles, to whom ³¹¹  I am sending you 26:18 to open their eyes so that they turn ³¹²  from darkness to light and from the power ³¹³  of Satan to God, so that they may receive forgiveness of sins and a share ³¹⁴  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ³¹⁵  I was not disobedient ³¹⁶  to the heavenly ³¹⁷  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ³¹⁸  and to the Gentiles, that they should repent and turn to God, ³¹⁹  performing deeds consistent with ³²⁰  repentance. 26:21 For this reason the Jews seized me in the temple courts ³²¹  and were trying to kill me. 26:22 I have experienced ³²²  help from God to this day, and so I stand testifying to both small and great, saying nothing except ³²³  what the prophets and Moses said ³²⁴  was going to happen: 26:23 that ³²⁵  the Christ ³²⁶  was to suffer and be the first to rise from the dead, to proclaim light both to our people ³²⁷  and to the Gentiles.” ³²⁸ 

26:24 As Paul ³²⁹  was saying these things in his defense, Festus ³³⁰  exclaimed loudly, “You have lost your mind, ³³¹  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ³³²  “I have not lost my mind, most excellent Festus, ³³³  but am speaking ³³⁴  true and rational ³³⁵  words. 26:26 For the king knows about these things, and I am speaking freely ³³⁶  to him, ³³⁷  because I cannot believe ³³⁸  that any of these things has escaped his notice, ³³⁹  for this was not done in a corner. ³⁴⁰  26:27 Do you believe the prophets, ³⁴¹  King Agrippa? ³⁴²  I know that you believe.” 26:28 Agrippa ³⁴³  said to Paul, “In such a short time are you persuading me to become a Christian?” ³⁴⁴  26:29 Paul replied, “I pray to God that whether in a short or a long time ³⁴⁵  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ³⁴⁶ 

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, ³⁴⁷  “This man is not doing anything deserving ³⁴⁸  death or imprisonment.” 26:32 Agrippa ³⁴⁹  said to Festus, ³⁵⁰  “This man could have been released ³⁵¹  if he had not appealed to Caesar.” ³⁵² 

Acts 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ³⁵³  I consider myself fortunate that I am about to make my defense before you today,

Acts 4:16-17

4:16 saying, “What should we do with these men? For it is plain ³⁵⁴  to all who live in Jerusalem that a notable miraculous sign ³⁵⁵  has come about through them, ³⁵⁶  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ³⁵⁷  to anyone in this name.”

[2:1]  ¹ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ² tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ³ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ⁴ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ⁵ tn Or “peoples” (so many English versions).

[2:1]  ⁶ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ⁷ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ⁸ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ⁹ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ¹⁰ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ¹¹ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[2:3]  ¹² tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

[2:3]  ¹³ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

[2:3]  ¹⁴ tn Heb “throw off from us.”

[2:4]  ¹⁵ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ¹⁶ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ¹⁷ tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ¹⁸ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ¹⁹ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:6]  ²⁰ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ²¹ tn Or perhaps “consecrated.”

[5:25]  ²² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ²³ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ²⁴ tn Or “captain.”

[5:26]  ²⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ²⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ²⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ³⁰ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ³¹ tn Or “interrogated,” “asked.”

[12:1]  ³² sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ³³ tn Or “King Herod had some from the church arrested.”

[12:1]  ³⁴ tn Or “to cause them injury.”

[12:2]  ³⁵ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ³⁶ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ³⁷ sn This is a parenthetical note by the author.

[12:4]  ³⁸ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ³⁹ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁴⁰ tn Or “intended”; Grk “wanted.”

[12:4]  ⁴¹ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[23:33]  ⁴² tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ⁴³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

[23:33]  ⁴⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[23:34]  ⁴⁵ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ⁴⁶ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁴⁷ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ⁴⁸ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ⁴⁹ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ⁵⁰ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁵¹ sn Cilicia was a province in northeastern Asia Minor.

[24:1]  ⁵² sn Ananias was in office from a.d. 47-59.

[24:1]  ⁵³ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ⁵⁴ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ⁵⁵ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ⁵⁶ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ⁵⁷ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁵⁸ tn Or “began to bring charges, saying.”

[24:2]  ⁵⁹ tn Grk “experienced much peace.”

[24:2]  ⁶⁰ tn Grk “through you” (“rule” is implied).

[24:2]  ⁶¹ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁶² tn Or “being made for this people.”

[24:2]  ⁶³ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[24:3]  ⁶⁴ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ⁶⁵ tn Grk “in every way and everywhere.”

[24:3]  ⁶⁶ tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”

[24:4]  ⁶⁷ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ⁶⁸ tn Or “request.”

[24:4]  ⁶⁹ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ⁷⁰ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ⁷¹ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁷² tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁷³ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁷⁴ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ⁷⁵ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ⁷⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ⁷⁷ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ⁷⁸ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:7]  ⁷⁹ tc Some later mss include some material at the end of v. 6, all of 24:7, and some material at the beginning of v. 8: “and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you.” Acts 24:6b, 7, and 8a are lacking in Ì⁷⁴ א A B H L P 049 81 1175 1241 pm and a few versional witnesses. They are included (with a few minor variations) in E Ψ 33 323 614 945 1505 1739 pm and a few versional witnesses. This verse (and parts of verses) is most likely not a part of the original text of Acts, for not only is it lacking from the better witnesses, there is no easy explanation as to how such could be missing from them. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:8]  ⁸⁰ tn Or “question.”

[24:8]  ⁸¹ tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ⁸² tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[24:9]  ⁸³ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ⁸⁴ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10]  ⁸⁵ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ⁸⁶ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11]  ⁸⁷ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  ⁸⁸ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  ⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12]  ⁹⁰ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁹¹ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁹² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁹³ sn See the note on synagogue in 6:9.

[24:12]  ⁹⁴ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:13]  ⁹⁵ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  ⁹⁶ tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ⁹⁷ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.

[24:14]  ⁹⁸ tn Or “serve.”

[24:14]  ⁹⁹ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹⁰⁰ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  ¹⁰¹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ¹⁰² sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ¹⁰³ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ¹⁰⁴ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁰⁵ tn Or “the unjust.”

[24:16]  ¹⁰⁶ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ¹⁰⁷ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ¹⁰⁸ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹⁰⁹ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ¹¹⁰ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹¹¹ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ¹¹² tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ¹¹³ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ¹¹⁴ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ¹¹⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ¹¹⁶ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:20]  ¹¹⁷ tn Grk “these [men] themselves.”

[24:20]  ¹¹⁸ tn Or “unrighteous act.”

[24:20]  ¹¹⁹ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ¹²⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ¹²¹ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ¹²² tn Grk “one utterance.”

[24:21]  ¹²³ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹²⁴ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ¹²⁵ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹²⁶ tn Grk “the things.”

[24:22]  ¹²⁷ tn That is, concerning Christianity.

[24:22]  ¹²⁸ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ¹²⁹ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ¹³⁰ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[24:23]  ¹³¹ sn See the note on the word centurion in 10:1.

[24:23]  ¹³² tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ¹³³ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ¹³⁴ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹³⁵ tn Grk “from serving him.”

[24:24]  ¹³⁶ sn See the note on Antonius Felix in 23:24.

[24:24]  ¹³⁷ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ¹³⁸ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ¹³⁹ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ¹⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ¹⁴¹ tn Or “speaking about.”

[24:25]  ¹⁴² tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  ¹⁴³ sn See the note on Felix in 23:26.

[24:25]  ¹⁴⁴ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ¹⁴⁵ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[24:26]  ¹⁴⁶ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  ¹⁴⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ¹⁴⁸ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ¹⁴⁹ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ¹⁵⁰ tn Grk “After a two-year period.”

[24:27]  ¹⁵¹ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ¹⁵² tn Grk “Felix received as successor Porcius Festus.”

[24:27]  ¹⁵³ tn Grk “left Paul imprisoned.”

[25:1]  ¹⁵⁴ tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”

[25:1]  ¹⁵⁵ sn See the note on Porcius Festus in 24:27.

[25:1]  ¹⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ¹⁵⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).

[25:2]  ¹⁵⁸ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ¹⁵⁹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:3]  ¹⁶⁰ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ¹⁶¹ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ¹⁶² sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:4]  ¹⁶³ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹⁶⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ¹⁶⁵ tn The word “there” is not in the Greek text but is implied.

[25:5]  ¹⁶⁶ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹⁶⁷ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹⁶⁸ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ¹⁶⁹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:6]  ¹⁷⁰ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ¹⁷¹ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ¹⁷² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  ¹⁷³ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ¹⁷⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:7]  ¹⁷⁵ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ¹⁷⁶ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ¹⁷⁷ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ¹⁷⁸ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ¹⁷⁹ tn Grk “I have sinned…in nothing.”

[25:8]  ¹⁸⁰ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  ¹⁸¹ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:9]  ¹⁸² sn See the note on Porcius Festus in 24:27.

[25:9]  ¹⁸³ tn Or “stand trial.”

[25:9]  ¹⁸⁴ tn Grk “concerning these things.”

[25:10]  ¹⁸⁵ tn Grk “said.”

[25:10]  ¹⁸⁶ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹⁸⁷ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  ¹⁸⁸ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹⁸⁹ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹⁹⁰ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:11]  ¹⁹¹ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁹² tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ¹⁹³ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ¹⁹⁴ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ¹⁹⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁹⁶ tn That is, with his advisers.

[25:12]  ¹⁹⁷ sn See the note on Porcius Festus in 24:27.

[25:12]  ¹⁹⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁹⁹ tn Or “to the emperor.”

[25:12]  ²⁰⁰ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:13]  ²⁰¹ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ²⁰² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:13]  ²⁰³ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ²⁰⁴ sn See the note on Porcius Festus in 24:27.

[25:14]  ²⁰⁵ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ²⁰⁶ sn See the note on Porcius Festus in 24:27.

[25:14]  ²⁰⁷ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:15]  ²⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ²⁰⁹ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ²¹⁰ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ²¹¹ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  ²¹² tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  ²¹³ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ²¹⁴ tn Or “has met his accusers in person.”

[25:16]  ²¹⁵ tn Grk “and receives.”

[25:16]  ²¹⁶ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:17]  ²¹⁷ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ²¹⁸ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²¹⁹ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ²²⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:18]  ²²¹ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ²²² tn Or “I was expecting.”

[25:19]  ²²³ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ²²⁴ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  ²²⁵ tn Grk “a certain Jesus.”

[25:19]  ²²⁶ tn Or “asserted.”

[25:20]  ²²⁷ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ²²⁸ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ²²⁹ tn Or “stand trial.”

[25:20]  ²³⁰ tn Grk “on these things.”

[25:21]  ²³¹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ²³² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ²³³ sn See the note on King Agrippa in 25:13.

[25:22]  ²³⁴ sn See the note on Porcius Festus in 24:27.

[25:22]  ²³⁵ tn Grk “said.”

[25:23]  ²³⁶ sn See the note on King Agrippa in 25:13.

[25:23]  ²³⁷ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  ²³⁸ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ²³⁹ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ²⁴⁰ sn See the note on Porcius Festus in 24:27.

[25:23]  ²⁴¹ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[25:24]  ²⁴² sn See the note on Porcius Festus in 24:27.

[25:24]  ²⁴³ sn See the note on King Agrippa in 25:13.

[25:24]  ²⁴⁴ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ²⁴⁵ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ²⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ²⁴⁷ sn Here means “here in Caesarea.”

[25:24]  ²⁴⁸ tn Or “screaming.”

[25:25]  ²⁴⁹ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ²⁵⁰ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ²⁵¹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ²⁵² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[25:26]  ²⁵³ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ²⁵⁴ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ²⁵⁵ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ²⁵⁶ sn See the note on King Agrippa in 25:13.

[25:26]  ²⁵⁷ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[25:27]  ²⁵⁸ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[26:1]  ²⁵⁹ sn See the note on King Agrippa in 25:13.

[26:1]  ²⁶⁰ tn Grk “It is permitted for you.”

[26:1]  ²⁶¹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ²⁶² tn Or “and began to speak in his own defense.”

[26:2]  ²⁶³ sn See the note on King Agrippa in 25:13.

[26:3]  ²⁶⁴ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ²⁶⁵ 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]  ²⁶⁶ 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]  ²⁶⁷ tn Grk “my manner of life.”

[26:4]  ²⁶⁸ tn Or “nation.”

[26:4]  ²⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ²⁷⁰ 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]  ²⁷¹ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ²⁷² 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]  ²⁷³ 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]  ²⁷⁴ sn See the note on Pharisee in 5:34.

[26:6]  ²⁷⁵ 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]  ²⁷⁶ tn Or “forefathers”; Grk “fathers.”

[26:7]  ²⁷⁷ 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]  ²⁷⁸ 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]  ²⁷⁹ 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]  ²⁸⁰ tn Grk “O King!”

[26:8]  ²⁸¹ 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]  ²⁸² 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]  ²⁸³ 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]  ²⁸⁴ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ²⁸⁵ 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]  ²⁸⁶ 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]  ²⁸⁷ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹⁰ 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]  ²⁹¹ sn See the note on synagogue in 6:9.

[26:11]  ²⁹² 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]  ²⁹³ 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]  ²⁹⁴ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ²⁹⁵ 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]  ²⁹⁶ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ²⁹⁷ 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]  ²⁹⁸ tn Grk “O King.”

[26:13]  ²⁹⁹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ³⁰⁰ 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]  ³⁰¹ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ³⁰² tn Grk “It is hard for you.”

[26:14]  ³⁰³ 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]  ³⁰⁴ tn Grk “said.”

[26:16]  ³⁰⁵ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ³⁰⁶ 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]  ³⁰⁷ 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]  ³⁰⁸ 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]  ³⁰⁹ 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]  ³¹⁰ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ³¹¹ 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]  ³¹² 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]  ³¹³ 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]  ³¹⁴ tn Or “and an inheritance.”

[26:19]  ³¹⁵ sn See the note on King Agrippa in 25:13.

[26:19]  ³¹⁶ 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]  ³¹⁷ 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]  ³¹⁸ 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]  ³¹⁹ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ³²⁰ 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]  ³²¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ³²² 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]  ³²³ 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]  ³²⁴ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ³²⁵ 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]  ³²⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ³²⁷ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ³²⁸ 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]  ³²⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ³³⁰ sn See the note on Porcius Festus in 24:27.

[26:24]  ³³¹ 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]  ³³² tn Grk “said.”

[26:25]  ³³³ sn See the note on Porcius Festus in 24:27.

[26:25]  ³³⁴ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ³³⁵ 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]  ³³⁶ 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]  ³³⁷ 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]  ³³⁸ 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]  ³³⁹ 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]  ³⁴⁰ 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]  ³⁴¹ 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]  ³⁴² sn See the note on King Agrippa in 25:13.

[26:28]  ³⁴³ sn See the note on King Agrippa in 25:13.

[26:28]  ³⁴⁴ 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]  ³⁴⁵ 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]  ³⁴⁶ 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]  ³⁴⁷ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ³⁴⁸ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:32]  ³⁴⁹ sn See the note on King Agrippa in 25:13.

[26:32]  ³⁵⁰ sn See the note on Porcius Festus in 24:27.

[26:32]  ³⁵¹ tn Or “set free.”

[26:32]  ³⁵² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:2]  ³⁵³ sn See the note on King Agrippa in 25:13.

[4:16]  ³⁵⁴ tn Or “evident.”

[4:16]  ³⁵⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³⁵⁶ tn Or “has been done by them.”

[4:17]  ³⁵⁷ tn Or “speak no longer.”