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Psalms 2:1-6

Context
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

Context
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

Context
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

Context
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

Context
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

Context

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

Context
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.”
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[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, representα. 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 “. τινὶ κατά τινος bring formal charges against someoneAc 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 “. 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 παντόςalways, continually, constantlyAc 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 “. 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 θορύβουwith 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. 2.c has “οὐδὲν ἕτερον ἤ nothing else thanAc 17:21. τί what otherthan24:21.”

[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. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately24:22.” 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, . 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 τῆςπίστεως 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 timeAc 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 possibleAc 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, wellAc 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 λαοῦLk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  159 tn BDAG 326 s.v. ἐμφανίζω 3 has “. τινὶ κατά τινος bring formal charges against someoneAc 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 ones respects toAc 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 asAc 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 considerationAc 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. 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 verdictαἰτεῖσθαι 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. 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 φέρεινbring 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, argumentAc 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, populationτὸ πλῆθος the populaceἅπαν 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 hearingτῆς 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, argumentAc 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 pastπρογινώσκοντές 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, incredibleτί 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 enragedπερισσῶς 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 οὐρανόςa ‘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 repentanceLk 3:8; Mt 3:8. For this . 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) μαρτυρόμενοςεἰ παθητὸς ὁ Χριστός testifyingthat the Christ was to sufferAc 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, rationalityἀληθείας 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.”



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