Kisah Para Rasul 13:1--27:17

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹  Barnabas, Simeon called Niger, ²  Lucius the Cyrenian, ³  Manaen (a close friend of Herod ⁴  the tetrarch ⁵  from childhood ⁶ ) and Saul. 13:2 While they were serving ⁷  the Lord and fasting, the Holy Spirit said, “Set apart ⁸  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ⁹  and ¹⁰  prayed and placed their hands ¹¹  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹²  sent out by the Holy Spirit, went down to Seleucia, ¹³  and from there they sailed to Cyprus. ¹⁴  13:5 When ¹⁵  they arrived ¹⁶  in Salamis, ¹⁷  they began to proclaim ¹⁸  the word of God in the Jewish synagogues. ¹⁹  (Now they also had John ²⁰  as their assistant.) ²¹  13:6 When they had crossed over ²²  the whole island as far as Paphos, ²³  they found a magician, a Jewish false prophet named Bar-Jesus, ²⁴  13:7 who was with the proconsul ²⁵  Sergius Paulus, an intelligent man. The proconsul ²⁶  summoned ²⁷  Barnabas and Saul and wanted to hear ²⁸  the word of God. 13:8 But the magician Elymas ²⁹  (for that is the way his name is translated) ³⁰  opposed them, trying to turn the proconsul ³¹  away from the faith. 13:9 But Saul (also known as Paul), ³²  filled with the Holy Spirit, ³³  stared straight ³⁴  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ³⁵  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ³⁶  13:11 Now ³⁷  look, the hand of the Lord is against ³⁸  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ³⁹  and darkness came over ⁴⁰  him, and he went around seeking people ⁴¹  to lead him by the hand. 13:12 Then when the proconsul ⁴²  saw what had happened, he believed, ⁴³  because he was greatly astounded ⁴⁴  at the teaching about ⁴⁵  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁴⁶  from Paphos ⁴⁷  and came to Perga ⁴⁸  in Pamphylia, ⁴⁹  but John ⁵⁰  left them and returned to Jerusalem. ⁵¹  13:14 Moving on from ⁵²  Perga, ⁵³  they arrived at Pisidian Antioch, ⁵⁴  and on the Sabbath day they went into ⁵⁵  the synagogue ⁵⁶  and sat down. 13:15 After the reading from the law and the prophets, ⁵⁷  the leaders of the synagogue ⁵⁸  sent them a message, ⁵⁹  saying, “Brothers, ⁶⁰  if you have any message ⁶¹  of exhortation ⁶²  for the people, speak it.” ⁶³  13:16 So Paul stood up, ⁶⁴  gestured ⁶⁵  with his hand and said,

“Men of Israel, ⁶⁶  and you Gentiles who fear God, ⁶⁷  listen: 13:17 The God of this people Israel ⁶⁸  chose our ancestors ⁶⁹  and made the people great ⁷⁰  during their stay as foreigners ⁷¹  in the country ⁷²  of Egypt, and with uplifted arm ⁷³  he led them out of it. 13:18 For ⁷⁴  a period of about forty years he put up with ⁷⁵  them in the wilderness. ⁷⁶  13:19 After ⁷⁷  he had destroyed ⁷⁸  seven nations ⁷⁹  in the land of Canaan, he gave his people their land as an inheritance. ⁸⁰  13:20 All this took ⁸¹  about four hundred fifty years. After this ⁸²  he gave them judges until the time of ⁸³  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁸⁴  forty years. 13:22 After removing him, God ⁸⁵  raised up ⁸⁶  David their king. He testified about him: ⁸⁷  ‘I have found David ⁸⁸  the son of Jesse to be a man after my heart, ⁸⁹  who will accomplish everything I want him to do.’ ⁹⁰  13:23 From the descendants ⁹¹  of this man ⁹²  God brought to Israel a Savior, Jesus, just as he promised. ⁹³  13:24 Before ⁹⁴  Jesus ⁹⁵  arrived, John ⁹⁶  had proclaimed a baptism for repentance ⁹⁷  to all the people of Israel. 13:25 But while John was completing his mission, ⁹⁸  he said repeatedly, ⁹⁹  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹⁰⁰  13:26 Brothers, ¹⁰¹  descendants ¹⁰²  of Abraham’s family, ¹⁰³  and those Gentiles among you who fear God, ¹⁰⁴  the message ¹⁰⁵  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹⁰⁶  him, ¹⁰⁷  and they fulfilled the sayings ¹⁰⁸  of the prophets that are read every Sabbath by condemning ¹⁰⁹  him. ¹¹⁰  13:28 Though ¹¹¹  they found ¹¹²  no basis ¹¹³  for a death sentence, ¹¹⁴  they asked Pilate to have him executed. 13:29 When they had accomplished ¹¹⁵  everything that was written ¹¹⁶  about him, they took him down ¹¹⁷  from the cross ¹¹⁸  and placed him ¹¹⁹  in a tomb. 13:30 But God raised ¹²⁰  him from the dead, 13:31 and ¹²¹  for many days he appeared to those who had accompanied ¹²²  him from Galilee to Jerusalem. These ¹²³  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹²⁴  13:33 that this promise ¹²⁵  God has fulfilled to us, their children, by raising ¹²⁶  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹²⁷  today I have fathered you.’ ¹²⁸  13:34 But regarding the fact that he has raised Jesus ¹²⁹  from the dead, never ¹³⁰  again to be ¹³¹  in a state of decay, God ¹³²  has spoken in this way: ‘I will give you ¹³³  the holy and trustworthy promises ¹³⁴  made to David.’ ¹³⁵  13:35 Therefore he also says in another psalm, ¹³⁶  ‘You will not permit your Holy One ¹³⁷  to experience ¹³⁸  decay.’ ¹³⁹  13:36 For David, after he had served ¹⁴⁰  God’s purpose in his own generation, died, ¹⁴¹  was buried with his ancestors, ¹⁴²  and experienced ¹⁴³  decay, 13:37 but the one ¹⁴⁴  whom God raised up did not experience ¹⁴⁵  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹⁴⁶  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁴⁷  everyone who believes is justified ¹⁴⁸  from everything from which the law of Moses could not justify ¹⁴⁹  you. ¹⁵⁰  13:40 Watch out, ¹⁵¹  then, that what is spoken about by ¹⁵²  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁵³ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁵⁴ 

13:42 As Paul and Barnabas ¹⁵⁵  were going out, ¹⁵⁶  the people ¹⁵⁷  were urging ¹⁵⁸  them to speak about these things ¹⁵⁹  on the next Sabbath. 13:43 When the meeting of the synagogue ¹⁶⁰  had broken up, ¹⁶¹  many of the Jews and God-fearing proselytes ¹⁶²  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁶³  them ¹⁶⁴  to continue ¹⁶⁵  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹⁶⁶  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁶⁷  and they began to contradict ¹⁶⁸  what Paul was saying ¹⁶⁹  by reviling him. ¹⁷⁰  13:46 Both Paul and Barnabas replied courageously, ¹⁷¹  “It was necessary to speak the word of God ¹⁷²  to you first. Since you reject it and do not consider yourselves worthy ¹⁷³  of eternal life, we ¹⁷⁴  are turning to the Gentiles. ¹⁷⁵  13:47 For this ¹⁷⁶  is what the Lord has commanded us: ‘I have appointed ¹⁷⁷  you to be a light ¹⁷⁸  for the Gentiles, to bring salvation ¹⁷⁹  to the ends of the earth.’” ¹⁸⁰  13:48 When the Gentiles heard this, they began to rejoice ¹⁸¹  and praise ¹⁸²  the word of the Lord, and all who had been appointed for eternal life ¹⁸³  believed. 13:49 So the word of the Lord was spreading ¹⁸⁴  through the entire region. 13:50 But the Jews incited ¹⁸⁵  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹⁸⁶  of their region. 13:51 So after they shook ¹⁸⁷  the dust off their feet ¹⁸⁸  in protest against them, they went to Iconium. ¹⁸⁹  13:52 And the disciples were filled with joy ¹⁹⁰  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁹¹  when Paul and Barnabas ¹⁹²  went into the Jewish synagogue ¹⁹³  and spoke in such a way that a large group ¹⁹⁴  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ¹⁹⁵  stirred up the Gentiles and poisoned their minds ¹⁹⁶  against the brothers. 14:3 So they stayed there ¹⁹⁷  for a considerable time, speaking out courageously for the Lord, who testified ¹⁹⁸  to the message ¹⁹⁹  of his grace, granting miraculous signs ²⁰⁰  and wonders to be performed through their hands. 14:4 But the population ²⁰¹  of the city was divided; some ²⁰²  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ²⁰³  an attempt to mistreat ²⁰⁴  them and stone them, ²⁰⁵  14:6 Paul and Barnabas ²⁰⁶  learned about it ²⁰⁷  and fled to the Lycaonian cities of Lystra ²⁰⁸  and Derbe ²⁰⁹  and the surrounding region. 14:7 There ²¹⁰  they continued to proclaim ²¹¹  the good news.

Paul and Barnabas at Lystra

14:8 In ²¹²  Lystra ²¹³  sat a man who could not use his feet, ²¹⁴  lame from birth, ²¹⁵  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²¹⁶  stared ²¹⁷  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²¹⁸  And the man ²¹⁹  leaped up and began walking. ²²⁰  14:11 So when the crowds saw what Paul had done, they shouted ²²¹  in the Lycaonian language, ²²²  “The gods have come down to us in human form!” ²²³  14:12 They began to call ²²⁴  Barnabas Zeus ²²⁵  and Paul Hermes, ²²⁶  because he was the chief speaker. 14:13 The priest of the temple ²²⁷  of Zeus, ²²⁸  located just outside the city, brought bulls ²²⁹  and garlands ²³⁰  to the city gates; he and the crowds wanted to offer sacrifices to them. ²³¹  14:14 But when the apostles ²³²  Barnabas and Paul heard about ²³³  it, they tore ²³⁴  their clothes and rushed out ²³⁵  into the crowd, shouting, ²³⁶  14:15 “Men, why are you doing these things? We too are men, with human natures ²³⁷  just like you! We are proclaiming the good news to you, so that you should turn ²³⁸  from these worthless ²³⁹  things to the living God, who made the heaven, the earth, ²⁴⁰  the sea, and everything that is in them. 14:16 In ²⁴¹  past ²⁴²  generations he allowed all the nations ²⁴³  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ²⁴⁴  by giving you rain from heaven ²⁴⁵  and fruitful seasons, satisfying you ²⁴⁶  with food and your hearts with joy.” ²⁴⁷  14:18 Even by saying ²⁴⁸  these things, they scarcely persuaded ²⁴⁹  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ²⁵⁰  and Iconium, ²⁵¹  and after winning ²⁵²  the crowds over, they stoned ²⁵³  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ²⁵⁴  into the city. On ²⁵⁵  the next day he left with Barnabas for Derbe. ²⁵⁶ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ²⁵⁷  to Iconium, ²⁵⁸  and to Antioch. ²⁵⁹  14:22 They strengthened ²⁶⁰  the souls of the disciples and encouraged them to continue ²⁶¹  in the faith, saying, “We must enter the kingdom ²⁶²  of God through many persecutions.” ²⁶³  14:23 When they had appointed elders ²⁶⁴  for them in the various churches, ²⁶⁵  with prayer and fasting ²⁶⁶  they entrusted them to the protection ²⁶⁷  of the Lord in whom they had believed. 14:24 Then they passed through ²⁶⁸  Pisidia and came into Pamphylia, ²⁶⁹  14:25 and when they had spoken the word ²⁷⁰  in Perga, ²⁷¹  they went down to Attalia. ²⁷²  14:26 From there they sailed back to Antioch, ²⁷³  where they had been commended ²⁷⁴  to the grace of God for the work they had now completed. ²⁷⁵  14:27 When they arrived and gathered the church together, they reported ²⁷⁶  all the things God ²⁷⁷  had done with them, and that he had opened a door ²⁷⁸  of faith for the Gentiles. 14:28 So they spent ²⁷⁹  considerable ²⁸⁰  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ²⁸¹  and began to teach the brothers, “Unless you are circumcised ²⁸²  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ²⁸³  with them, the church ²⁸⁴  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁸⁵  the apostles and elders in Jerusalem ²⁸⁶  about this point of disagreement. ²⁸⁷  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²⁸⁸  and Samaria, they were relating at length ²⁸⁹  the conversion of the Gentiles and bringing great joy ²⁹⁰  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ²⁹¹  by the church and the apostles and the elders, and they reported ²⁹²  all the things God had done with them. ²⁹³  15:5 But some from the religious party of the Pharisees ²⁹⁴  who had believed stood up and said, “It is necessary ²⁹⁵  to circumcise the Gentiles ²⁹⁶  and to order them to observe ²⁹⁷  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ²⁹⁸  about this matter. 15:7 After there had been much debate, ²⁹⁹  Peter stood up and said to them, “Brothers, you know that some time ago ³⁰⁰  God chose ³⁰¹  me to preach to the Gentiles so they would hear the message ³⁰²  of the gospel ³⁰³  and believe. ³⁰⁴  15:8 And God, who knows the heart, ³⁰⁵  has testified ³⁰⁶  to them by giving them the Holy Spirit just as he did to us, ³⁰⁷  15:9 and he made no distinction ³⁰⁸  between them and us, cleansing ³⁰⁹  their hearts by faith. 15:10 So now why are you putting God to the test ³¹⁰  by placing on the neck of the disciples a yoke ³¹¹  that neither our ancestors ³¹²  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ³¹³  the grace of the Lord Jesus, in the same way as they are.” ³¹⁴ 

15:12 The whole group kept quiet ³¹⁵  and listened to Barnabas and Paul while they explained all the miraculous signs ³¹⁶  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ³¹⁷  James replied, ³¹⁸  “Brothers, listen to me. 15:14 Simeon ³¹⁹  has explained ³²⁰  how God first concerned himself ³²¹  to select ³²²  from among the Gentiles ³²³  a people for his name. 15:15 The ³²⁴  words of the prophets agree ³²⁵  with this, as it is written,

15:16 ‘After this ³²⁶  I ³²⁷  will return,

and I will rebuild the fallen tent ³²⁸  of David;

I will rebuild its ruins and restore ³²⁹  it,

15:17 so that the rest of humanity ³³⁰  may seek the Lord,

namely, ³³¹  all the Gentiles ³³²  I have called to be my own,’ ³³³  says the Lord, ³³⁴  who makes these things 15:18 known ³³⁵  from long ago. ³³⁶ 

15:19 “Therefore I conclude ³³⁷  that we should not cause extra difficulty ³³⁸  for those among the Gentiles ³³⁹  who are turning to God, 15:20 but that we should write them a letter ³⁴⁰  telling them to abstain ³⁴¹  from things defiled ³⁴²  by idols and from sexual immorality and from what has been strangled ³⁴³  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ³⁴⁴  because he is read aloud ³⁴⁵  in the synagogues ³⁴⁶  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ³⁴⁷  to send men chosen from among them, Judas called Barsabbas and Silas, ³⁴⁸  leaders among the brothers, to Antioch ³⁴⁹  with Paul and Barnabas. 15:23 They sent this letter with them: ³⁵⁰ 

From the apostles ³⁵¹  and elders, your brothers, ³⁵²  to the Gentile brothers and sisters ³⁵³  in Antioch, ³⁵⁴  Syria, ³⁵⁵  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ³⁵⁶  you, upsetting ³⁵⁷  your minds ³⁵⁸  by what they said, ³⁵⁹  15:25 we have unanimously ³⁶⁰  decided ³⁶¹  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ³⁶²  have risked their lives ³⁶³  for the name of our Lord Jesus Christ. ³⁶⁴  15:27 Therefore we are sending ³⁶⁵  Judas and Silas ³⁶⁶  who will tell you these things themselves in person. ³⁶⁷  15:28 For it seemed best to the Holy Spirit and to us ³⁶⁸  not to place any greater burden on you than these necessary rules: ³⁶⁹  15:29 that you abstain from meat that has been sacrificed to idols ³⁷⁰  and from blood and from what has been strangled ³⁷¹  and from sexual immorality. ³⁷²  If you keep yourselves from doing these things, ³⁷³  you will do well. Farewell. ³⁷⁴ 

15:30 So when they were dismissed, ³⁷⁵  they went down to Antioch, ³⁷⁶  and after gathering the entire group ³⁷⁷  together, they delivered the letter. 15:31 When they read it aloud, ³⁷⁸  the people ³⁷⁹  rejoiced at its encouragement. ³⁸⁰  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ³⁸¹  15:33 After ³⁸²  they had spent some time there, ³⁸³  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ³⁸⁴  15:35 But Paul and Barnabas remained in Antioch, ³⁸⁵  teaching and proclaiming (along with many others) ³⁸⁶  the word of the Lord. ³⁸⁷ 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ³⁸⁸  and visit the brothers in every town where we proclaimed the word of the Lord ³⁸⁹  to see how they are doing.” ³⁹⁰  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ³⁹¹  that they should not take along this one who had left them in Pamphylia ³⁹²  and had not accompanied them in the work. 15:39 They had ³⁹³  a sharp disagreement, ³⁹⁴  so that they parted company. Barnabas took along ³⁹⁵  Mark and sailed away to Cyprus, ³⁹⁶  15:40 but Paul chose Silas and set out, commended ³⁹⁷  to the grace of the Lord by the brothers and sisters. ³⁹⁸  15:41 He passed through Syria and Cilicia, strengthening ³⁹⁹  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁴⁰⁰  and to Lystra. ⁴⁰¹  A disciple ⁴⁰²  named Timothy was there, the son of a Jewish woman who was a believer, ⁴⁰³  but whose father was a Greek. ⁴⁰⁴  16:2 The brothers in Lystra ⁴⁰⁵  and Iconium ⁴⁰⁶  spoke well ⁴⁰⁷  of him. ⁴⁰⁸  16:3 Paul wanted Timothy ⁴⁰⁹  to accompany him, and he took ⁴¹⁰  him and circumcised ⁴¹¹  him because of the Jews who were in those places, ⁴¹²  for they all knew that his father was Greek. ⁴¹³  16:4 As they went through the towns, ⁴¹⁴  they passed on ⁴¹⁵  the decrees that had been decided on by the apostles and elders in Jerusalem ⁴¹⁶  for the Gentile believers ⁴¹⁷  to obey. ⁴¹⁸  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁴¹⁹ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁴²⁰  and Galatia, ⁴²¹  having been prevented ⁴²²  by the Holy Spirit from speaking the message ⁴²³  in the province of Asia. ⁴²⁴  16:7 When they came to ⁴²⁵  Mysia, ⁴²⁶  they attempted to go into Bithynia, ⁴²⁷  but the Spirit of Jesus did not allow ⁴²⁸  them to do this, ⁴²⁹  16:8 so they passed through ⁴³⁰  Mysia ⁴³¹  and went down to Troas. ⁴³²  16:9 A ⁴³³  vision appeared to Paul during the night: A Macedonian man was standing there ⁴³⁴  urging him, ⁴³⁵  “Come over ⁴³⁶  to Macedonia ⁴³⁷  and help us!” 16:10 After Paul ⁴³⁸  saw the vision, we attempted ⁴³⁹  immediately to go over to Macedonia, ⁴⁴⁰  concluding that God had called ⁴⁴¹  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁴⁴²  from Troas ⁴⁴³  and sailed a straight course ⁴⁴⁴  to Samothrace, ⁴⁴⁵  the next day to Neapolis, ⁴⁴⁶  16:12 and from there to Philippi, ⁴⁴⁷  which is a leading city of that district ⁴⁴⁸  of Macedonia, ⁴⁴⁹  a Roman colony. ⁴⁵⁰  We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ⁴⁵¹  and began to speak ⁴⁵²  to the women ⁴⁵³  who had assembled there. ⁴⁵⁴  16:14 A ⁴⁵⁵  woman named Lydia, a dealer in purple cloth ⁴⁵⁶  from the city of Thyatira, ⁴⁵⁷  a God-fearing woman, listened to us. ⁴⁵⁸  The Lord opened her heart to respond ⁴⁵⁹  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁴⁶⁰  “If ⁴⁶¹  you consider me to be a believer in the Lord, ⁴⁶²  come and stay in my house.” And she persuaded ⁴⁶³  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ⁴⁶⁴  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ⁴⁶⁵  She ⁴⁶⁶  brought her owners ⁴⁶⁷  a great profit by fortune-telling. ⁴⁶⁸  16:17 She followed behind Paul and us and kept crying out, ⁴⁶⁹  “These men are servants ⁴⁷⁰  of the Most High God, who are proclaiming to you the way ⁴⁷¹  of salvation.” ⁴⁷²  16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁴⁷³  and turned ⁴⁷⁴  and said to the spirit, “I command you in the name of Jesus Christ ⁴⁷⁵  to come out of her!” And it came out of her at once. ⁴⁷⁶  16:19 But when her owners ⁴⁷⁷  saw their hope of profit ⁴⁷⁸  was gone, they seized ⁴⁷⁹  Paul and Silas and dragged ⁴⁸⁰  them into the marketplace before the authorities. 16:20 When ⁴⁸¹  they had brought them ⁴⁸²  before the magistrates, they said, “These men are throwing our city into confusion. ⁴⁸³  They are ⁴⁸⁴  Jews 16:21 and are advocating ⁴⁸⁵  customs that are not lawful for us to accept ⁴⁸⁶  or practice, ⁴⁸⁷  since we are ⁴⁸⁸  Romans.”

16:22 The crowd joined the attack ⁴⁸⁹  against them, and the magistrates tore the clothes ⁴⁹⁰  off Paul and Silas ⁴⁹¹  and ordered them to be beaten with rods. ⁴⁹²  16:23 After they had beaten them severely, ⁴⁹³  they threw them into prison and commanded ⁴⁹⁴  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁴⁹⁵  and fastened their feet in the stocks. ⁴⁹⁶ 

16:25 About midnight Paul and Silas were praying ⁴⁹⁷  and singing hymns to God, ⁴⁹⁸  and the rest of ⁴⁹⁹  the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁵⁰⁰  of all the prisoners came loose. 16:27 When the jailer woke up ⁵⁰¹  and saw the doors of the prison standing open, ⁵⁰²  he drew his sword and was about to kill himself, ⁵⁰³  because he assumed ⁵⁰⁴  the prisoners had escaped. 16:28 But Paul called out loudly, ⁵⁰⁵  “Do not harm yourself, ⁵⁰⁶  for we are all here!” 16:29 Calling for lights, the jailer ⁵⁰⁷  rushed in and fell down ⁵⁰⁸  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁵⁰⁹  and asked, “Sirs, what must ⁵¹⁰  I do to be saved?” 16:31 They replied, ⁵¹¹  “Believe ⁵¹²  in the Lord Jesus ⁵¹³  and you will be saved, you and your household.” 16:32 Then ⁵¹⁴  they spoke the word of the Lord ⁵¹⁵  to him, along with all those who were in his house. 16:33 At ⁵¹⁶  that hour of the night he took them ⁵¹⁷  and washed their wounds; ⁵¹⁸  then ⁵¹⁹  he and all his family ⁵²⁰  were baptized right away. ⁵²¹  16:34 The jailer ⁵²²  brought them into his house and set food ⁵²³  before them, and he rejoiced greatly ⁵²⁴  that he had come to believe ⁵²⁵  in God, together with his entire household. ⁵²⁶  16:35 At daybreak ⁵²⁷  the magistrates ⁵²⁸  sent their police officers, ⁵²⁹  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ⁵³⁰  “The magistrates have sent orders ⁵³¹  to release you. So come out now and go in peace.” ⁵³²  16:37 But Paul said to the police officers, ⁵³³  “They had us beaten in public ⁵³⁴  without a proper trial ⁵³⁵  – even though we are Roman citizens ⁵³⁶  – and they threw us ⁵³⁷  in prison. And now they want to send us away ⁵³⁸  secretly? Absolutely not! They ⁵³⁹  themselves must come and escort us out!” ⁵⁴⁰  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁵⁴¹  were Roman citizens ⁵⁴²  16:39 and came ⁵⁴³  and apologized to them. After ⁵⁴⁴  they brought them out, they asked them repeatedly ⁵⁴⁵  to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁵⁴⁶  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ⁵⁴⁷  Amphipolis ⁵⁴⁸  and Apollonia, ⁵⁴⁹  they came to Thessalonica, ⁵⁵⁰  where there was a Jewish synagogue. ⁵⁵¹  17:2 Paul went to the Jews in the synagogue, ⁵⁵²  as he customarily did, and on three Sabbath days he addressed ⁵⁵³  them from the scriptures, 17:3 explaining and demonstrating ⁵⁵⁴  that the Christ ⁵⁵⁵  had to suffer and to rise from the dead, ⁵⁵⁶  saying, ⁵⁵⁷  “This Jesus I am proclaiming to you is the Christ.” ⁵⁵⁸  17:4 Some of them were persuaded ⁵⁵⁹  and joined Paul and Silas, along with a large group ⁵⁶⁰  of God-fearing Greeks ⁵⁶¹  and quite a few ⁵⁶²  prominent women. 17:5 But the Jews became jealous, ⁵⁶³  and gathering together some worthless men from the rabble in the marketplace, ⁵⁶⁴  they formed a mob ⁵⁶⁵  and set the city in an uproar. ⁵⁶⁶  They attacked Jason’s house, ⁵⁶⁷  trying to find Paul and Silas ⁵⁶⁸  to bring them out to the assembly. ⁵⁶⁹  17:6 When they did not find them, they dragged ⁵⁷⁰  Jason and some of the brothers before the city officials, ⁵⁷¹  screaming, “These people who have stirred up trouble ⁵⁷²  throughout the world ⁵⁷³  have come here too, 17:7 and ⁵⁷⁴  Jason has welcomed them as guests! They ⁵⁷⁵  are all acting against Caesar’s ⁵⁷⁶  decrees, saying there is another king named ⁵⁷⁷  Jesus!” ⁵⁷⁸  17:8 They caused confusion among ⁵⁷⁹  the crowd and the city officials ⁵⁸⁰  who heard these things. 17:9 After ⁵⁸¹  the city officials ⁵⁸²  had received bail ⁵⁸³  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁵⁸⁴  at once, during the night. When they arrived, ⁵⁸⁵  they went to the Jewish synagogue. ⁵⁸⁶  17:11 These Jews ⁵⁸⁷  were more open-minded ⁵⁸⁸  than those in Thessalonica, ⁵⁸⁹  for they eagerly ⁵⁹⁰  received ⁵⁹¹  the message, examining ⁵⁹²  the scriptures carefully every day ⁵⁹³  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁵⁹⁴  prominent ⁵⁹⁵  Greek women and men. 17:13 But when the Jews from Thessalonica ⁵⁹⁶  heard that Paul had also proclaimed the word of God ⁵⁹⁷  in Berea, ⁵⁹⁸  they came there too, inciting ⁵⁹⁹  and disturbing ⁶⁰⁰  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁶⁰¹  at once, but Silas and Timothy remained in Berea. ⁶⁰²  17:15 Those who accompanied Paul escorted him as far as Athens, ⁶⁰³  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁶⁰⁴ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁶⁰⁵  his spirit was greatly upset ⁶⁰⁶  because he saw ⁶⁰⁷  the city was full of idols. 17:17 So he was addressing ⁶⁰⁸  the Jews and the God-fearing Gentiles ⁶⁰⁹  in the synagogue, ⁶¹⁰  and in the marketplace every day ⁶¹¹  those who happened to be there. 17:18 Also some of the Epicurean ⁶¹²  and Stoic ⁶¹³  philosophers were conversing ⁶¹⁴  with him, and some were asking, ⁶¹⁵  “What does this foolish babbler ⁶¹⁶  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁶¹⁷  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁶¹⁸  17:19 So they took Paul and ⁶¹⁹  brought him to the Areopagus, ⁶²⁰  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁶²¹  to our ears, so we want to know what they ⁶²²  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁶²³  in nothing else than telling ⁶²⁴  or listening to something new.) ⁶²⁵ 

17:22 So Paul stood ⁶²⁶  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁶²⁷  in all respects. ⁶²⁸  17:23 For as I went around and observed closely your objects of worship, ⁶²⁹  I even found an altar with this inscription: ⁶³⁰  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁶³¹  this I proclaim to you. 17:24 The God who made the world and everything in it, ⁶³²  who is ⁶³³  Lord of heaven and earth, does not live in temples made by human hands, ⁶³⁴  17:25 nor is he served by human hands, as if he needed anything, ⁶³⁵  because he himself gives life and breath and everything to everyone. ⁶³⁶  17:26 From one man ⁶³⁷  he made every nation of the human race ⁶³⁸  to inhabit the entire earth, ⁶³⁹  determining their set times ⁶⁴⁰  and the fixed limits of the places where they would live, ⁶⁴¹  17:27 so that they would search for God and perhaps grope around ⁶⁴²  for him and find him, ⁶⁴³  though he is ⁶⁴⁴  not far from each one of us. 17:28 For in him we live and move about ⁶⁴⁵  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁶⁴⁶  17:29 So since we are God’s offspring, we should not think the deity ⁶⁴⁷  is like gold or silver or stone, an image ⁶⁴⁸  made by human ⁶⁴⁹  skill ⁶⁵⁰  and imagination. ⁶⁵¹  17:30 Therefore, although God has overlooked ⁶⁵²  such times of ignorance, ⁶⁵³  he now commands all people ⁶⁵⁴  everywhere to repent, ⁶⁵⁵  17:31 because he has set ⁶⁵⁶  a day on which he is going to judge the world ⁶⁵⁷  in righteousness, by a man whom he designated, ⁶⁵⁸  having provided proof to everyone by raising ⁶⁵⁹  him from the dead.”

17:32 Now when they heard about ⁶⁶⁰  the resurrection from the dead, some began to scoff, ⁶⁶¹  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ⁶⁶²  17:34 But some people ⁶⁶³  joined him ⁶⁶⁴  and believed. Among them ⁶⁶⁵  were Dionysius, who was a member of the Areopagus, ⁶⁶⁶  a woman ⁶⁶⁷  named Damaris, and others with them.

Paul at Corinth

18:1 After this ⁶⁶⁸  Paul ⁶⁶⁹  departed from ⁶⁷⁰  Athens ⁶⁷¹  and went to Corinth. ⁶⁷²  18:2 There he ⁶⁷³  found ⁶⁷⁴  a Jew named Aquila, ⁶⁷⁵  a native of Pontus, ⁶⁷⁶  who had recently come from Italy with his wife Priscilla, because Claudius ⁶⁷⁷  had ordered all the Jews to depart from ⁶⁷⁸  Rome. ⁶⁷⁹  Paul approached ⁶⁸⁰  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ⁶⁸¹  (for they were tentmakers ⁶⁸²  by trade). ⁶⁸³  18:4 He addressed ⁶⁸⁴  both Jews and Greeks in the synagogue ⁶⁸⁵  every Sabbath, attempting to persuade ⁶⁸⁶  them.

18:5 Now when Silas and Timothy arrived ⁶⁸⁷  from Macedonia, ⁶⁸⁸  Paul became wholly absorbed with proclaiming ⁶⁸⁹  the word, testifying ⁶⁹⁰  to the Jews that Jesus was the Christ. ⁶⁹¹  18:6 When they opposed him ⁶⁹²  and reviled him, ⁶⁹³  he protested by shaking out his clothes ⁶⁹⁴  and said to them, “Your blood ⁶⁹⁵  be on your own heads! I am guiltless! ⁶⁹⁶  From now on I will go to the Gentiles!” 18:7 Then Paul ⁶⁹⁷  left ⁶⁹⁸  the synagogue ⁶⁹⁹  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁷⁰⁰  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ⁷⁰¹  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁷⁰²  believed and were baptized. 18:9 The Lord said to Paul by a vision ⁷⁰³  in the night, ⁷⁰⁴  “Do not be afraid, ⁷⁰⁵  but speak and do not be silent, 18:10 because I am with you, and no one will assault ⁷⁰⁶  you to harm ⁷⁰⁷  you, because I have many people in this city.” 18:11 So he stayed there ⁷⁰⁸  a year and six months, teaching the word of God among them. ⁷⁰⁹ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁷¹⁰  was proconsul ⁷¹¹  of Achaia, ⁷¹²  the Jews attacked Paul together ⁷¹³  and brought him before the judgment seat, ⁷¹⁴  18:13 saying, “This man is persuading ⁷¹⁵  people to worship God in a way contrary to ⁷¹⁶  the law!” 18:14 But just as Paul was about to speak, ⁷¹⁷  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁷¹⁸  I would have been justified in accepting the complaint ⁷¹⁹  of you Jews, ⁷²⁰  18:15 but since it concerns points of disagreement ⁷²¹  about words and names and your own law, settle ⁷²²  it yourselves. I will not be ⁷²³  a judge of these things!” 18:16 Then he had them forced away ⁷²⁴  from the judgment seat. ⁷²⁵  18:17 So they all seized Sosthenes, the president of the synagogue, ⁷²⁶  and began to beat ⁷²⁷  him in front of the judgment seat. ⁷²⁸  Yet none of these things were of any concern ⁷²⁹  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁷³⁰  many more days in Corinth, ⁷³¹  said farewell to ⁷³²  the brothers and sailed away to Syria accompanied by ⁷³³  Priscilla and Aquila. ⁷³⁴  He ⁷³⁵  had his hair cut off ⁷³⁶  at Cenchrea ⁷³⁷  because he had made a vow. ⁷³⁸  18:19 When they reached Ephesus, ⁷³⁹  Paul ⁷⁴⁰  left Priscilla and Aquila ⁷⁴¹  behind there, but he himself went ⁷⁴²  into the synagogue ⁷⁴³  and addressed ⁷⁴⁴  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁷⁴⁵  18:21 but said farewell to ⁷⁴⁶  them and added, ⁷⁴⁷  “I will come back ⁷⁴⁸  to you again if God wills.” ⁷⁴⁹  Then ⁷⁵⁰  he set sail from Ephesus, 18:22 and when he arrived ⁷⁵¹  at Caesarea, ⁷⁵²  he went up and greeted ⁷⁵³  the church at Jerusalem ⁷⁵⁴  and then went down to Antioch. ⁷⁵⁵  18:23 After he spent ⁷⁵⁶  some time there, Paul left and went through the region of Galatia ⁷⁵⁷  and Phrygia, ⁷⁵⁸  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁷⁵⁹  He was an eloquent speaker, ⁷⁶⁰  well-versed ⁷⁶¹  in the scriptures. 18:25 He had been instructed in ⁷⁶²  the way of the Lord, and with great enthusiasm ⁷⁶³  he spoke and taught accurately the facts ⁷⁶⁴  about Jesus, although he knew ⁷⁶⁵  only the baptism of John. 18:26 He began to speak out fearlessly ⁷⁶⁶  in the synagogue, ⁷⁶⁷  but when Priscilla and Aquila ⁷⁶⁸  heard him, they took him aside ⁷⁶⁹  and explained the way of God to him more accurately. 18:27 When Apollos ⁷⁷⁰  wanted to cross over to Achaia, ⁷⁷¹  the brothers encouraged ⁷⁷²  him ⁷⁷³  and wrote to the disciples to welcome him. When he arrived, he ⁷⁷⁴  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ⁷⁷⁵  in public debate, ⁷⁷⁶  demonstrating from the scriptures that the Christ ⁷⁷⁷  was Jesus. ⁷⁷⁸ 

Disciples of John the Baptist at Ephesus

19:1 While ⁷⁷⁹  Apollos was in Corinth, ⁷⁸⁰  Paul went through the inland ⁷⁸¹  regions ⁷⁸²  and came to Ephesus. ⁷⁸³  He ⁷⁸⁴  found some disciples there ⁷⁸⁵  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷⁸⁶  They replied, ⁷⁸⁷  “No, we have not even ⁷⁸⁸  heard that there is a Holy Spirit.” 19:3 So Paul ⁷⁸⁹  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁷⁹⁰  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁷⁹¹  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ⁷⁹²  his hands on them, the Holy Spirit came ⁷⁹³  upon them, and they began to speak ⁷⁹⁴  in tongues and to prophesy. ⁷⁹⁵  19:7 (Now there were about twelve men in all.) ⁷⁹⁶ 

Paul Continues to Minister at Ephesus

19:8 So Paul ⁷⁹⁷  entered ⁷⁹⁸  the synagogue ⁷⁹⁹  and spoke out fearlessly ⁸⁰⁰  for three months, addressing ⁸⁰¹  and convincing ⁸⁰²  them about the kingdom of God. ⁸⁰³  19:9 But when ⁸⁰⁴  some were stubborn ⁸⁰⁵  and refused to believe, reviling ⁸⁰⁶  the Way ⁸⁰⁷  before the congregation, he left ⁸⁰⁸  them and took the disciples with him, ⁸⁰⁹  addressing ⁸¹⁰  them every day ⁸¹¹  in the lecture hall ⁸¹²  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ⁸¹³  both Jews and Greeks, heard the word of the Lord. ⁸¹⁴ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁸¹⁵  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁸¹⁶  were brought ⁸¹⁷  to the sick, their diseases left them and the evil spirits went out of them. ⁸¹⁸  19:13 But some itinerant ⁸¹⁹  Jewish exorcists tried to invoke the name ⁸²⁰  of the Lord Jesus over those who were possessed by ⁸²¹  evil spirits, saying, “I sternly warn ⁸²²  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁸²³  Sceva, a Jewish high priest, were doing this.) ⁸²⁴  19:15 But the evil spirit replied to them, ⁸²⁵  “I know about Jesus ⁸²⁶  and I am acquainted with ⁸²⁷  Paul, but who are you?” ⁸²⁸  19:16 Then the man who was possessed by ⁸²⁹  the evil spirit jumped on ⁸³⁰  them and beat them all into submission. ⁸³¹  He prevailed ⁸³²  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ⁸³³  both Jews and Greeks; fear came over ⁸³⁴  them all, and the name of the Lord Jesus was praised. ⁸³⁵  19:18 Many of those who had believed came forward, ⁸³⁶  confessing and making their deeds known. ⁸³⁷  19:19 Large numbers ⁸³⁸  of those who had practiced magic ⁸³⁹  collected their books ⁸⁴⁰  and burned them up in the presence of everyone. ⁸⁴¹  When ⁸⁴²  the value of the books was added up, it was found to total fifty thousand silver coins. ⁸⁴³  19:20 In this way the word of the Lord ⁸⁴⁴  continued to grow in power ⁸⁴⁵  and to prevail. ⁸⁴⁶ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁸⁴⁷  Paul resolved ⁸⁴⁸  to go to Jerusalem, ⁸⁴⁹  passing through Macedonia ⁸⁵⁰  and Achaia. ⁸⁵¹  He said, ⁸⁵²  “After I have been there, I must also see Rome.” ⁸⁵³  19:22 So after sending ⁸⁵⁴  two of his assistants, ⁸⁵⁵  Timothy and Erastus, to Macedonia, ⁸⁵⁶  he himself stayed on for a while in the province of Asia. ⁸⁵⁷ 

19:23 At ⁸⁵⁸  that time ⁸⁵⁹  a great disturbance ⁸⁶⁰  took place concerning the Way. ⁸⁶¹  19:24 For a man named Demetrius, a silversmith who made silver shrines ⁸⁶²  of Artemis, ⁸⁶³  brought a great deal ⁸⁶⁴  of business ⁸⁶⁵  to the craftsmen. 19:25 He gathered ⁸⁶⁶  these ⁸⁶⁷  together, along with the workmen in similar trades, ⁸⁶⁸  and said, “Men, you know that our prosperity ⁸⁶⁹  comes from this business. 19:26 And you see and hear that this Paul has persuaded ⁸⁷⁰  and turned away ⁸⁷¹  a large crowd, ⁸⁷²  not only in Ephesus ⁸⁷³  but in practically all of the province of Asia, ⁸⁷⁴  by saying ⁸⁷⁵  that gods made by hands are not gods at all. ⁸⁷⁶  19:27 There is danger not only that this business of ours will come into disrepute, ⁸⁷⁷  but also that the temple of the great goddess Artemis ⁸⁷⁸  will be regarded as nothing, ⁸⁷⁹  and she whom all the province of Asia ⁸⁸⁰  and the world worship will suffer the loss of her greatness.” ⁸⁸¹ 

19:28 When ⁸⁸²  they heard ⁸⁸³  this they became enraged ⁸⁸⁴  and began to shout, ⁸⁸⁵  “Great is Artemis ⁸⁸⁶  of the Ephesians!” 19:29 The ⁸⁸⁷  city was filled with the uproar, ⁸⁸⁸  and the crowd ⁸⁸⁹  rushed to the theater ⁸⁹⁰  together, ⁸⁹¹  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ⁸⁹²  the disciples would not let him. 19:31 Even some of the provincial authorities ⁸⁹³  who were his friends sent ⁸⁹⁴  a message ⁸⁹⁵  to him, urging him not to venture ⁸⁹⁶  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁸⁹⁷  19:33 Some of the crowd concluded ⁸⁹⁸  it was about ⁸⁹⁹  Alexander because the Jews had pushed him to the front. ⁹⁰⁰  Alexander, gesturing ⁹⁰¹  with his hand, was wanting to make a defense ⁹⁰²  before the public assembly. ⁹⁰³  19:34 But when they recognized ⁹⁰⁴  that he was a Jew, they all shouted in unison, ⁹⁰⁵  “Great is Artemis ⁹⁰⁶  of the Ephesians!” for about two hours. ⁹⁰⁷  19:35 After the city secretary ⁹⁰⁸  quieted the crowd, he said, “Men of Ephesus, what person ⁹⁰⁹  is there who does not know that the city of the Ephesians is the keeper ⁹¹⁰  of the temple of the great Artemis ⁹¹¹  and of her image that fell from heaven? ⁹¹²  19:36 So because these facts ⁹¹³  are indisputable, ⁹¹⁴  you must keep quiet ⁹¹⁵  and not do anything reckless. ⁹¹⁶  19:37 For you have brought these men here who are neither temple robbers ⁹¹⁷  nor blasphemers of our goddess. ⁹¹⁸  19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁹¹⁹  against someone, the courts are open ⁹²⁰  and there are proconsuls; let them bring charges against one another there. ⁹²¹  19:39 But if you want anything in addition, ⁹²²  it will have to be settled ⁹²³  in a legal assembly. ⁹²⁴  19:40 For ⁹²⁵  we are in danger of being charged with rioting ⁹²⁶  today, since there is no cause we can give to explain ⁹²⁷  this disorderly gathering.” ⁹²⁸  19:41 After ⁹²⁹  he had said ⁹³⁰  this, ⁹³¹  he dismissed the assembly. ⁹³² 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁹³³  them and saying farewell, ⁹³⁴  he left to go to Macedonia. ⁹³⁵  20:2 After he had gone through those regions ⁹³⁶  and spoken many words of encouragement ⁹³⁷  to the believers there, ⁹³⁸  he came to Greece, ⁹³⁹  20:3 where he stayed ⁹⁴⁰  for three months. Because the Jews had made ⁹⁴¹  a plot ⁹⁴²  against him as he was intending ⁹⁴³  to sail ⁹⁴⁴  for Syria, he decided ⁹⁴⁵  to return through Macedonia. ⁹⁴⁶  20:4 Paul ⁹⁴⁷  was accompanied by Sopater son of Pyrrhus from Berea, ⁹⁴⁸  Aristarchus and Secundus from Thessalonica, ⁹⁴⁹  Gaius ⁹⁵⁰  from Derbe, ⁹⁵¹  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ⁹⁵²  20:5 These had gone on ahead ⁹⁵³  and were waiting for us in Troas. ⁹⁵⁴  20:6 We ⁹⁵⁵  sailed away from Philippi ⁹⁵⁶  after the days of Unleavened Bread, ⁹⁵⁷  and within five days ⁹⁵⁸  we came to the others ⁹⁵⁹  in Troas, ⁹⁶⁰  where we stayed for seven days. 20:7 On the first day ⁹⁶¹  of the week, when we met ⁹⁶²  to break bread, Paul began to speak ⁹⁶³  to the people, and because he intended ⁹⁶⁴  to leave the next day, he extended ⁹⁶⁵  his message until midnight. 20:8 (Now there were many lamps ⁹⁶⁶  in the upstairs room where we were meeting.) ⁹⁶⁷  20:9 A young man named Eutychus, who was sitting in the window, ⁹⁶⁸  was sinking ⁹⁶⁹  into a deep sleep while Paul continued to speak ⁹⁷⁰  for a long time. Fast asleep, ⁹⁷¹  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ⁹⁷²  threw himself ⁹⁷³  on the young man, ⁹⁷⁴  put his arms around him, ⁹⁷⁵  and said, “Do not be distressed, for he is still alive!” ⁹⁷⁶  20:11 Then Paul ⁹⁷⁷  went back upstairs, ⁹⁷⁸  and after he had broken bread and eaten, he talked with them ⁹⁷⁹  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ⁹⁸⁰  comforted.

The Voyage to Miletus

20:13 We went on ahead ⁹⁸¹  to the ship and put out to sea ⁹⁸²  for Assos, ⁹⁸³  intending ⁹⁸⁴  to take Paul aboard there, for he had arranged it this way. ⁹⁸⁵  He ⁹⁸⁶  himself was intending ⁹⁸⁷  to go there by land. ⁹⁸⁸  20:14 When he met us in Assos, ⁹⁸⁹  we took him aboard ⁹⁹⁰  and went to Mitylene. ⁹⁹¹  20:15 We set sail ⁹⁹²  from there, and on the following day we arrived off Chios. ⁹⁹³  The next day we approached ⁹⁹⁴  Samos, ⁹⁹⁵  and the day after that we arrived at Miletus. ⁹⁹⁶  20:16 For Paul had decided to sail past Ephesus ⁹⁹⁷  so as not to spend time ⁹⁹⁸  in the province of Asia, ⁹⁹⁹  for he was hurrying ¹⁰⁰⁰  to arrive in Jerusalem, ¹⁰⁰¹  if possible, ¹⁰⁰²  by the day of Pentecost. 20:17 From Miletus ¹⁰⁰³  he sent a message ¹⁰⁰⁴  to Ephesus, telling the elders of the church to come to him. ¹⁰⁰⁵ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹⁰⁰⁶  the whole time I was with you, from the first day I set foot ¹⁰⁰⁷  in the province of Asia, ¹⁰⁰⁸  20:19 serving the Lord with all humility ¹⁰⁰⁹  and with tears, and with the trials that happened to me because of the plots ¹⁰¹⁰  of the Jews. 20:20 You know that I did not hold back from proclaiming ¹⁰¹¹  to you anything that would be helpful, ¹⁰¹²  and from teaching you publicly ¹⁰¹³  and from house to house, 20:21 testifying ¹⁰¹⁴  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹⁰¹⁵  20:22 And now, ¹⁰¹⁶  compelled ¹⁰¹⁷  by the Spirit, I am going to Jerusalem ¹⁰¹⁸  without knowing what will happen to me there, ¹⁰¹⁹  20:23 except ¹⁰²⁰  that the Holy Spirit warns ¹⁰²¹  me in town after town ¹⁰²²  that ¹⁰²³  imprisonment ¹⁰²⁴  and persecutions ¹⁰²⁵  are waiting for me. 20:24 But I do not consider my life ¹⁰²⁶  worth anything ¹⁰²⁷  to myself, so that ¹⁰²⁸  I may finish my task ¹⁰²⁹  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁰³⁰  of God’s grace.

20:25 “And now ¹⁰³¹  I know that none ¹⁰³²  of you among whom I went around proclaiming the kingdom ¹⁰³³  will see me ¹⁰³⁴  again. 20:26 Therefore I declare ¹⁰³⁵  to you today that I am innocent ¹⁰³⁶  of the blood of you all. ¹⁰³⁷  20:27 For I did not hold back from ¹⁰³⁸  announcing ¹⁰³⁹  to you the whole purpose ¹⁰⁴⁰  of God. 20:28 Watch out for ¹⁰⁴¹  yourselves and for all the flock of which ¹⁰⁴²  the Holy Spirit has made you overseers, ¹⁰⁴³  to shepherd the church of God ¹⁰⁴⁴  that he obtained ¹⁰⁴⁵  with the blood of his own Son. ¹⁰⁴⁶  20:29 I know that after I am gone ¹⁰⁴⁷  fierce wolves ¹⁰⁴⁸  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹⁰⁴⁹  men ¹⁰⁵⁰  will arise, teaching perversions of the truth ¹⁰⁵¹  to draw the disciples away after them. 20:31 Therefore be alert, ¹⁰⁵²  remembering that night and day for three years I did not stop warning ¹⁰⁵³  each one of you with tears. 20:32 And now I entrust ¹⁰⁵⁴  you to God and to the message ¹⁰⁵⁵  of his grace. This message ¹⁰⁵⁶  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹⁰⁵⁷  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹⁰⁵⁸  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹⁰⁵⁹  I have shown you that by working in this way we must help ¹⁰⁶⁰  the weak, ¹⁰⁶¹  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁰⁶² 

20:36 When ¹⁰⁶³  he had said these things, he knelt down ¹⁰⁶⁴  with them all and prayed. 20:37 They all began to weep loudly, ¹⁰⁶⁵  and hugged ¹⁰⁶⁶  Paul and kissed him, ¹⁰⁶⁷  20:38 especially saddened ¹⁰⁶⁸  by what ¹⁰⁶⁹  he had said, that they were not going to see him ¹⁰⁷⁰  again. Then they accompanied ¹⁰⁷¹  him to the ship.

Paul’s Journey to Jerusalem

21:1 After ¹⁰⁷²  we ¹⁰⁷³  tore ourselves away ¹⁰⁷⁴  from them, we put out to sea, ¹⁰⁷⁵  and sailing a straight course, ¹⁰⁷⁶  we came to Cos, ¹⁰⁷⁷  on the next day to Rhodes, ¹⁰⁷⁸  and from there to Patara. ¹⁰⁷⁹  21:2 We found ¹⁰⁸⁰  a ship crossing over to Phoenicia, ¹⁰⁸¹  went aboard, ¹⁰⁸²  and put out to sea. ¹⁰⁸³  21:3 After we sighted Cyprus ¹⁰⁸⁴  and left it behind on our port side, ¹⁰⁸⁵  we sailed on to Syria and put in ¹⁰⁸⁶  at Tyre, ¹⁰⁸⁷  because the ship was to unload its cargo there. 21:4 After we located ¹⁰⁸⁸  the disciples, we stayed there ¹⁰⁸⁹  seven days. They repeatedly told ¹⁰⁹⁰  Paul through the Spirit ¹⁰⁹¹  not to set foot ¹⁰⁹²  in Jerusalem. ¹⁰⁹³  21:5 When ¹⁰⁹⁴  our time was over, ¹⁰⁹⁵  we left and went on our way. All of them, with their wives and children, accompanied ¹⁰⁹⁶  us outside of the city. After ¹⁰⁹⁷  kneeling down on the beach and praying, ¹⁰⁹⁸  21:6 we said farewell ¹⁰⁹⁹  to one another. ¹¹⁰⁰  Then ¹¹⁰¹  we went aboard the ship, and they returned to their own homes. ¹¹⁰²  21:7 We continued the voyage from Tyre ¹¹⁰³  and arrived at Ptolemais, ¹¹⁰⁴  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left ¹¹⁰⁵  and came to Caesarea, ¹¹⁰⁶  and entered ¹¹⁰⁷  the house of Philip the evangelist, who was one of the seven, ¹¹⁰⁸  and stayed with him. 21:9 (He had four unmarried ¹¹⁰⁹  daughters who prophesied.) ¹¹¹⁰ 

21:10 While we remained there for a number of days, ¹¹¹¹  a prophet named Agabus ¹¹¹²  came down from Judea. 21:11 He came ¹¹¹³  to us, took ¹¹¹⁴  Paul’s belt, ¹¹¹⁵  tied ¹¹¹⁶  his own hands and feet with it, ¹¹¹⁷  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹¹¹⁸  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹¹¹⁹  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹¹²⁰  my heart? For I am ready not only to be tied up, ¹¹²¹  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹¹²²  we said no more except, ¹¹²³  “The Lord’s will be done.” ¹¹²⁴ 

21:15 After these days we got ready ¹¹²⁵  and started up ¹¹²⁶  to Jerusalem. 21:16 Some of the disciples from Caesarea ¹¹²⁷  came along with us too, and brought us to the house ¹¹²⁸  of Mnason of Cyprus, a disciple from the earliest times, ¹¹²⁹  with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ¹¹³⁰  21:18 The next day Paul went in with us to see James, and all the elders were there. ¹¹³¹  21:19 When Paul ¹¹³²  had greeted them, he began to explain ¹¹³³  in detail ¹¹³⁴  what God ¹¹³⁵  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ¹¹³⁶  God. Then they said to him, “You see, brother, how many thousands of Jews ¹¹³⁷  there are who have believed, and they are all ardent observers ¹¹³⁸  of the law. ¹¹³⁹  21:21 They have been informed about you – that you teach all the Jews now living ¹¹⁴⁰  among the Gentiles to abandon ¹¹⁴¹  Moses, telling them not to circumcise their children ¹¹⁴²  or live ¹¹⁴³  according to our customs. 21:22 What then should we do? They will no doubt ¹¹⁴⁴  hear that you have come. 21:23 So do what ¹¹⁴⁵  we tell you: We have four men ¹¹⁴⁶  who have taken ¹¹⁴⁷  a vow; ¹¹⁴⁸  21:24 take them and purify ¹¹⁴⁹  yourself along with them and pay their expenses, ¹¹⁵⁰  so that they may have their heads shaved. ¹¹⁵¹  Then ¹¹⁵²  everyone will know there is nothing in what they have been told ¹¹⁵³  about you, but that you yourself live in conformity with ¹¹⁵⁴  the law. ¹¹⁵⁵  21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹¹⁵⁶  that they should avoid ¹¹⁵⁷  meat that has been sacrificed to idols ¹¹⁵⁸  and blood and what has been strangled ¹¹⁵⁹  and sexual immorality.” 21:26 Then Paul took the men the next day, ¹¹⁶⁰  and after he had purified himself ¹¹⁶¹  along with them, he went to the temple and gave notice ¹¹⁶²  of the completion of the days of purification, ¹¹⁶³  when ¹¹⁶⁴  the sacrifice would be offered for each ¹¹⁶⁵  of them. 21:27 When the seven days were almost over, ¹¹⁶⁶  the Jews from the province of Asia ¹¹⁶⁷  who had seen him in the temple area ¹¹⁶⁸  stirred up the whole crowd ¹¹⁶⁹  and seized ¹¹⁷⁰  him, 21:28 shouting, “Men of Israel, ¹¹⁷¹  help! This is the man who teaches everyone everywhere against our people, our law, ¹¹⁷²  and this sanctuary! ¹¹⁷³  Furthermore ¹¹⁷⁴  he has brought Greeks into the inner courts of the temple ¹¹⁷⁵  and made this holy place ritually unclean!” ¹¹⁷⁶  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ¹¹⁷⁷  they assumed Paul had brought him into the inner temple courts.) ¹¹⁷⁸  21:30 The whole city was stirred up, ¹¹⁷⁹  and the people rushed together. ¹¹⁸⁰  They seized ¹¹⁸¹  Paul and dragged him out of the temple courts, ¹¹⁸²  and immediately the doors were shut. 21:31 While they were trying ¹¹⁸³  to kill him, a report ¹¹⁸⁴  was sent up ¹¹⁸⁵  to the commanding officer ¹¹⁸⁶  of the cohort ¹¹⁸⁷  that all Jerusalem was in confusion. ¹¹⁸⁸  21:32 He ¹¹⁸⁹  immediately took ¹¹⁹⁰  soldiers and centurions ¹¹⁹¹  and ran down to the crowd. ¹¹⁹²  When they saw ¹¹⁹³  the commanding officer ¹¹⁹⁴  and the soldiers, they stopped beating ¹¹⁹⁵  Paul. 21:33 Then the commanding officer ¹¹⁹⁶  came up and arrested ¹¹⁹⁷  him and ordered him to be tied up with two chains; ¹¹⁹⁸  he ¹¹⁹⁹  then asked who he was and what ¹²⁰⁰  he had done. 21:34 But some in the crowd shouted one thing, and others something else, ¹²⁰¹  and when the commanding officer ¹²⁰²  was unable ¹²⁰³  to find out the truth ¹²⁰⁴  because of the disturbance, ¹²⁰⁵  he ordered Paul ¹²⁰⁶  to be brought into the barracks. ¹²⁰⁷  21:35 When he came to the steps, Paul ¹²⁰⁸  had to be carried ¹²⁰⁹  by the soldiers because of the violence ¹²¹⁰  of the mob, 21:36 for a crowd of people ¹²¹¹  followed them, ¹²¹²  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, ¹²¹³  he said ¹²¹⁴  to the commanding officer, ¹²¹⁵  “May I say ¹²¹⁶  something to you?” The officer ¹²¹⁷  replied, ¹²¹⁸  “Do you know Greek? ¹²¹⁹  21:38 Then you’re not that Egyptian who started a rebellion ¹²²⁰  and led the four thousand men of the ‘Assassins’ ¹²²¹  into the wilderness ¹²²²  some time ago?” ¹²²³  21:39 Paul answered, ¹²²⁴  “I am a Jew ¹²²⁵  from Tarsus in Cilicia, a citizen of an important city. ¹²²⁶  Please ¹²²⁷  allow me to speak to the people.” 21:40 When the commanding officer ¹²²⁸  had given him permission, ¹²²⁹  Paul stood ¹²³⁰  on the steps and gestured ¹²³¹  to the people with his hand. When they had become silent, ¹²³²  he addressed ¹²³³  them in Aramaic, ¹²³⁴ 

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹²³⁵  that I now ¹²³⁶  make to you.” 22:2 (When they heard ¹²³⁷  that he was addressing ¹²³⁸  them in Aramaic, ¹²³⁹  they became even ¹²⁴⁰  quieter.) ¹²⁴¹  Then ¹²⁴²  Paul said, 22:3 “I am a Jew, ¹²⁴³  born in Tarsus in Cilicia, but brought up ¹²⁴⁴  in this city, educated with strictness ¹²⁴⁵  under ¹²⁴⁶  Gamaliel ¹²⁴⁷  according to the law of our ancestors, ¹²⁴⁸  and was ¹²⁴⁹  zealous ¹²⁵⁰  for God just as all of you are today. 22:4 I ¹²⁵¹  persecuted this Way ¹²⁵²  even to the point of death, ¹²⁵³  tying up ¹²⁵⁴  both men and women and putting ¹²⁵⁵  them in prison, 22:5 as both the high priest and the whole council of elders ¹²⁵⁶  can testify about me. From them ¹²⁵⁷  I also received ¹²⁵⁸  letters to the brothers in Damascus, and I was on my way ¹²⁵⁹  to make arrests there and bring ¹²⁶⁰  the prisoners ¹²⁶¹  to Jerusalem ¹²⁶²  to be punished. 22:6 As ¹²⁶³  I was en route and near Damascus, ¹²⁶⁴  about noon a very bright ¹²⁶⁵  light from heaven ¹²⁶⁶  suddenly flashed ¹²⁶⁷  around me. 22:7 Then I ¹²⁶⁸  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand ¹²⁶⁹  the voice of the one who was speaking to me. 22:10 So I asked, ¹²⁷⁰  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹²⁷¹  and go to Damascus; there you will be told about everything ¹²⁷²  that you have been designated ¹²⁷³  to do.’ 22:11 Since I could not see because of ¹²⁷⁴  the brilliance ¹²⁷⁵  of that light, I came to Damascus led by the hand of ¹²⁷⁶  those who were with me. 22:12 A man named Ananias, ¹²⁷⁷  a devout man according to the law, ¹²⁷⁸  well spoken of by all the Jews who live there, ¹²⁷⁹  22:13 came ¹²⁸⁰  to me and stood beside me ¹²⁸¹  and said to me, ‘Brother Saul, regain your sight!’ ¹²⁸²  And at that very moment ¹²⁸³  I looked up and saw him. ¹²⁸⁴  22:14 Then he said, ‘The God of our ancestors ¹²⁸⁵  has already chosen ¹²⁸⁶  you to know his will, to see ¹²⁸⁷  the Righteous One, ¹²⁸⁸  and to hear a command ¹²⁸⁹  from his mouth, 22:15 because you will be his witness ¹²⁹⁰  to all people ¹²⁹¹  of what you have seen and heard. 22:16 And now what are you waiting for? ¹²⁹²  Get up, ¹²⁹³  be baptized, and have your sins washed away, ¹²⁹⁴  calling on his name.’ ¹²⁹⁵  22:17 When ¹²⁹⁶  I returned to Jerusalem and was praying in the temple, I fell into a trance ¹²⁹⁷  22:18 and saw the Lord ¹²⁹⁸  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ¹²⁹⁹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹³⁰⁰  who believed in you. 22:20 And when the blood of your witness ¹³⁰¹  Stephen was shed, ¹³⁰²  I myself was standing nearby, approving, ¹³⁰³  and guarding the cloaks ¹³⁰⁴  of those who were killing him.’ ¹³⁰⁵  22:21 Then ¹³⁰⁶  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ¹³⁰⁷  was listening to him until he said this. ¹³⁰⁸  Then ¹³⁰⁹  they raised their voices and shouted, ¹³¹⁰  “Away with this man ¹³¹¹  from the earth! For he should not be allowed to live!” ¹³¹²  22:23 While they were screaming ¹³¹³  and throwing off their cloaks ¹³¹⁴  and tossing dust ¹³¹⁵  in the air, 22:24 the commanding officer ¹³¹⁶  ordered Paul ¹³¹⁷  to be brought back into the barracks. ¹³¹⁸  He told them ¹³¹⁹  to interrogate Paul ¹³²⁰  by beating him with a lash ¹³²¹  so that he could find out the reason the crowd ¹³²²  was shouting at Paul ¹³²³  in this way. 22:25 When they had stretched him out for the lash, ¹³²⁴  Paul said to the centurion ¹³²⁵  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹³²⁶  without a proper trial?” ¹³²⁷  22:26 When the centurion ¹³²⁸  heard this, ¹³²⁹  he went to the commanding officer ¹³³⁰  and reported it, ¹³³¹  saying, “What are you about to do? ¹³³²  For this man is a Roman citizen.” ¹³³³  22:27 So the commanding officer ¹³³⁴  came and asked ¹³³⁵  Paul, ¹³³⁶  “Tell me, are you a Roman citizen?” ¹³³⁷  He replied, ¹³³⁸  “Yes.” 22:28 The commanding officer ¹³³⁹  answered, “I acquired this citizenship with a large sum of money.” ¹³⁴⁰  “But I was even ¹³⁴¹  born a citizen,” ¹³⁴²  Paul replied. ¹³⁴³  22:29 Then those who were about to interrogate him stayed away ¹³⁴⁴  from him, and the commanding officer ¹³⁴⁵  was frightened when he realized that Paul ¹³⁴⁶  was ¹³⁴⁷  a Roman citizen ¹³⁴⁸  and that he had had him tied up. ¹³⁴⁹ 

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹³⁵⁰  wanted to know the true reason ¹³⁵¹  Paul ¹³⁵²  was being accused by the Jews, he released him and ordered the chief priests and the whole council ¹³⁵³  to assemble. He then brought ¹³⁵⁴  Paul down and had him stand before them.

23:1 Paul looked directly ¹³⁵⁵  at the council ¹³⁵⁶  and said, “Brothers, I have lived my life with a clear conscience ¹³⁵⁷  before God to this day.” 23:2 At that ¹³⁵⁸  the high priest Ananias ordered those standing near ¹³⁵⁹  Paul ¹³⁶⁰  to strike ¹³⁶¹  him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ¹³⁶²  Do ¹³⁶³  you sit there judging me according to the law, ¹³⁶⁴  and in violation of the law ¹³⁶⁵  you order me to be struck?” 23:4 Those standing near him ¹³⁶⁶  said, “Do you dare insult ¹³⁶⁷  God’s high priest?” 23:5 Paul replied, ¹³⁶⁸  “I did not realize, ¹³⁶⁹  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ¹³⁷⁰ 

23:6 Then when Paul noticed ¹³⁷¹  that part of them were Sadducees ¹³⁷²  and the others Pharisees, ¹³⁷³  he shouted out in the council, ¹³⁷⁴  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹³⁷⁵  of the dead!” 23:7 When he said this, ¹³⁷⁶  an argument ¹³⁷⁷  began ¹³⁷⁸  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ¹³⁷⁹  23:9 There was a great commotion, ¹³⁸⁰  and some experts in the law ¹³⁸¹  from the party of the Pharisees stood up ¹³⁸²  and protested strongly, ¹³⁸³  “We find nothing wrong ¹³⁸⁴  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ¹³⁸⁵  so great the commanding officer ¹³⁸⁶  feared that they would tear Paul to pieces, ¹³⁸⁷  he ordered the detachment ¹³⁸⁸  to go down, take him away from them by force, ¹³⁸⁹  and bring him into the barracks. ¹³⁹⁰ 

23:11 The following night the Lord ¹³⁹¹  stood near ¹³⁹²  Paul ¹³⁹³  and said, “Have courage, ¹³⁹⁴  for just as you have testified about me in Jerusalem, ¹³⁹⁵  so you must also testify in Rome.” ¹³⁹⁶ 

The Plot to Kill Paul

23:12 When morning came, ¹³⁹⁷  the Jews formed ¹³⁹⁸  a conspiracy ¹³⁹⁹  and bound themselves with an oath ¹⁴⁰⁰  not to eat or drink anything ¹⁴⁰¹  until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. ¹⁴⁰²  23:14 They ¹⁴⁰³  went ¹⁴⁰⁴  to the chief priests ¹⁴⁰⁵  and the elders and said, “We have bound ourselves with a solemn oath ¹⁴⁰⁶  not to partake ¹⁴⁰⁷  of anything until we have killed Paul. 23:15 So now you and the council ¹⁴⁰⁸  request the commanding officer ¹⁴⁰⁹  to bring him down to you, as if you were going to determine ¹⁴¹⁰  his case ¹⁴¹¹  by conducting a more thorough inquiry. ¹⁴¹²  We are ready to kill him ¹⁴¹³  before he comes near this place.” ¹⁴¹⁴ 

23:16 But when the son of Paul’s sister heard about the ambush, ¹⁴¹⁵  he came and entered ¹⁴¹⁶  the barracks ¹⁴¹⁷  and told Paul. 23:17 Paul called ¹⁴¹⁸  one of the centurions ¹⁴¹⁹  and said, “Take this young man to the commanding officer, ¹⁴²⁰  for he has something to report to him.” 23:18 So the centurion ¹⁴²¹  took him and brought him to the commanding officer ¹⁴²²  and said, “The prisoner Paul called ¹⁴²³  me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer ¹⁴²⁴  took him by the hand, withdrew privately, and asked, “What is it that you want ¹⁴²⁵  to report to me?” 23:20 He replied, ¹⁴²⁶  “The Jews have agreed to ask you to bring Paul down to the council ¹⁴²⁷  tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, ¹⁴²⁸  because more than forty of them ¹⁴²⁹  are lying in ambush ¹⁴³⁰  for him. They ¹⁴³¹  have bound themselves with an oath ¹⁴³²  not to eat or drink anything ¹⁴³³  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹⁴³⁴  23:22 Then the commanding officer ¹⁴³⁵  sent the young man away, directing him, ¹⁴³⁶  “Tell no one that you have reported ¹⁴³⁷  these things to me.” 23:23 Then ¹⁴³⁸  he summoned ¹⁴³⁹  two of the centurions ¹⁴⁴⁰  and said, “Make ready two hundred soldiers to go to Caesarea ¹⁴⁴¹  along with seventy horsemen ¹⁴⁴²  and two hundred spearmen ¹⁴⁴³  by ¹⁴⁴⁴  nine o’clock tonight, ¹⁴⁴⁵  23:24 and provide mounts for Paul to ride ¹⁴⁴⁶  so that he may be brought safely to Felix ¹⁴⁴⁷  the governor.” ¹⁴⁴⁸  23:25 He wrote ¹⁴⁴⁹  a letter that went like this: ¹⁴⁵⁰ 

23:26 Claudius Lysias to His Excellency Governor ¹⁴⁵¹  Felix, ¹⁴⁵²  greetings. 23:27 This man was seized ¹⁴⁵³  by the Jews and they were about to kill him, ¹⁴⁵⁴  when I came up ¹⁴⁵⁵  with the detachment ¹⁴⁵⁶  and rescued him, because I had learned that he was ¹⁴⁵⁷  a Roman citizen. ¹⁴⁵⁸  23:28 Since I wanted to know ¹⁴⁵⁹  what charge they were accusing him of, ¹⁴⁶⁰  I brought him down to their council. ¹⁴⁶¹  23:29 I found he ¹⁴⁶²  was accused with reference to controversial questions ¹⁴⁶³  about their law, but no charge against him deserved death or imprisonment. ¹⁴⁶⁴  23:30 When I was informed ¹⁴⁶⁵  there would be a plot ¹⁴⁶⁶  against this man, I sent him to you at once, also ordering his accusers to state their charges ¹⁴⁶⁷  against him before you.

23:31 So the soldiers, in accordance with their orders, ¹⁴⁶⁸  took ¹⁴⁶⁹  Paul and brought him to Antipatris ¹⁴⁷⁰  during the night. 23:32 The next day they let ¹⁴⁷¹  the horsemen ¹⁴⁷²  go on with him, and they returned to the barracks. ¹⁴⁷³  23:33 When the horsemen ¹⁴⁷⁴  came to Caesarea ¹⁴⁷⁵  and delivered the letter to the governor, they also presented ¹⁴⁷⁶  Paul to him. 23:34 When the governor ¹⁴⁷⁷  had read ¹⁴⁷⁸  the letter, ¹⁴⁷⁹  he asked ¹⁴⁸⁰  what province he was from. ¹⁴⁸¹  When he learned ¹⁴⁸²  that he was from Cilicia, ¹⁴⁸³  23:35 he said, “I will give you a hearing ¹⁴⁸⁴  when your accusers arrive too.” Then ¹⁴⁸⁵  he ordered that Paul ¹⁴⁸⁶  be kept under guard in Herod’s palace. ¹⁴⁸⁷ 

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁴⁸⁸  came down with some elders and an attorney ¹⁴⁸⁹  named ¹⁴⁹⁰  Tertullus, and they ¹⁴⁹¹  brought formal charges ¹⁴⁹²  against Paul to the governor. 24:2 When Paul ¹⁴⁹³  had been summoned, Tertullus began to accuse him, ¹⁴⁹⁴  saying, “We have experienced a lengthy time ¹⁴⁹⁵  of peace through your rule, ¹⁴⁹⁶  and reforms ¹⁴⁹⁷  are being made in this nation ¹⁴⁹⁸  through your foresight. ¹⁴⁹⁹  24:3 Most excellent Felix, ¹⁵⁰⁰  we acknowledge this everywhere and in every way ¹⁵⁰¹  with all gratitude. ¹⁵⁰²  24:4 But so that I may not delay ¹⁵⁰³  you any further, I beg ¹⁵⁰⁴  you to hear us briefly ¹⁵⁰⁵  with your customary graciousness. ¹⁵⁰⁶  24:5 For we have found ¹⁵⁰⁷  this man to be a troublemaker, ¹⁵⁰⁸  one who stirs up riots ¹⁵⁰⁹  among all the Jews throughout the world, and a ringleader ¹⁵¹⁰  of the sect of the Nazarenes. ¹⁵¹¹  24:6 He ¹⁵¹²  even tried to desecrate ¹⁵¹³  the temple, so we arrested ¹⁵¹⁴  him. 24:7 [[EMPTY]] ¹⁵¹⁵  24:8 When you examine ¹⁵¹⁶  him yourself, you will be able to learn from him ¹⁵¹⁷  about all these things we are accusing him of doing.” ¹⁵¹⁸  24:9 The Jews also joined in the verbal attack, ¹⁵¹⁹  claiming ¹⁵²⁰  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 ¹⁵²¹  that you have been a judge over this nation for many years, I confidently make my defense. ¹⁵²²  24:11 As you can verify ¹⁵²³  for yourself, not more than twelve days ago ¹⁵²⁴  I went up to Jerusalem ¹⁵²⁵  to worship. 24:12 They did not find me arguing ¹⁵²⁶  with anyone or stirring up a crowd ¹⁵²⁷  in the temple courts ¹⁵²⁸  or in the synagogues ¹⁵²⁹  or throughout the city, ¹⁵³⁰  24:13 nor can they prove ¹⁵³¹  to you the things ¹⁵³²  they are accusing me of doing. ¹⁵³³  24:14 But I confess this to you, that I worship ¹⁵³⁴  the God of our ancestors ¹⁵³⁵  according to the Way (which they call a sect), believing everything that is according to the law ¹⁵³⁶  and that is written in the prophets. 24:15 I have ¹⁵³⁷  a hope in God (a hope ¹⁵³⁸  that ¹⁵³⁹  these men ¹⁵⁴⁰  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ¹⁵⁴¹  24:16 This is the reason ¹⁵⁴²  I do my best to always ¹⁵⁴³  have a clear ¹⁵⁴⁴  conscience toward God and toward people. ¹⁵⁴⁵  24:17 After several years ¹⁵⁴⁶  I came to bring to my people gifts for the poor ¹⁵⁴⁷  and to present offerings, ¹⁵⁴⁸  24:18 which I was doing when they found me in the temple, ritually purified, ¹⁵⁴⁹  without a crowd or a disturbance. ¹⁵⁵⁰  24:19 But there are some Jews from the province of Asia ¹⁵⁵¹  who should be here before you and bring charges, ¹⁵⁵²  if they have anything against me. 24:20 Or these men here ¹⁵⁵³  should tell what crime ¹⁵⁵⁴  they found me guilty of ¹⁵⁵⁵  when I stood before the council, ¹⁵⁵⁶  24:21 other than ¹⁵⁵⁷  this one thing ¹⁵⁵⁸  I shouted out while I stood before ¹⁵⁵⁹  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁵⁶⁰ 

24:22 Then Felix, ¹⁵⁶¹  who understood the facts ¹⁵⁶²  concerning the Way ¹⁵⁶³  more accurately, ¹⁵⁶⁴  adjourned their hearing, ¹⁵⁶⁵  saying, “When Lysias the commanding officer comes down, I will decide your case.” ¹⁵⁶⁶  24:23 He ordered the centurion ¹⁵⁶⁷  to guard Paul, ¹⁵⁶⁸  but to let him have some freedom, ¹⁵⁶⁹  and not to prevent any of his friends ¹⁵⁷⁰  from meeting his needs. ¹⁵⁷¹ 

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ¹⁵⁷²  arrived with his wife Drusilla, ¹⁵⁷³  who was Jewish, he sent for Paul and heard him speak ¹⁵⁷⁴  about faith in Christ Jesus. ¹⁵⁷⁵  24:25 While Paul ¹⁵⁷⁶  was discussing ¹⁵⁷⁷  righteousness, self-control, ¹⁵⁷⁸  and the coming judgment, Felix ¹⁵⁷⁹  became ¹⁵⁸⁰  frightened and said, “Go away for now, and when I have an opportunity, ¹⁵⁸¹  I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, ¹⁵⁸²  and for this reason he sent for Paul ¹⁵⁸³  as often as possible ¹⁵⁸⁴  and talked ¹⁵⁸⁵  with him. 24:27 After two years ¹⁵⁸⁶  had passed, Porcius Festus ¹⁵⁸⁷  succeeded Felix, ¹⁵⁸⁸  and because he wanted to do the Jews a favor, Felix left Paul in prison. ¹⁵⁸⁹ 

Paul Appeals to Caesar

25:1 Now ¹⁵⁹⁰  three days after Festus ¹⁵⁹¹  arrived in the province, he went up to Jerusalem ¹⁵⁹²  from Caesarea. ¹⁵⁹³  25:2 So the chief priests and the most prominent men ¹⁵⁹⁴  of the Jews brought formal charges ¹⁵⁹⁵  against Paul to him. 25:3 Requesting him to do them a favor against Paul, ¹⁵⁹⁶  they urged Festus ¹⁵⁹⁷  to summon him to Jerusalem, planning an ambush ¹⁵⁹⁸  to kill him along the way. 25:4 Then Festus ¹⁵⁹⁹  replied that Paul was being kept at Caesarea, ¹⁶⁰⁰  and he himself intended to go there ¹⁶⁰¹  shortly. 25:5 “So,” he said, “let your leaders ¹⁶⁰²  go down there ¹⁶⁰³  with me, and if this man has done anything wrong, ¹⁶⁰⁴  they may bring charges ¹⁶⁰⁵  against him.”

25:6 After Festus ¹⁶⁰⁶  had stayed ¹⁶⁰⁷  not more than eight or ten days among them, he went down to Caesarea, ¹⁶⁰⁸  and the next day he sat ¹⁶⁰⁹  on the judgment seat ¹⁶¹⁰  and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ¹⁶¹¹  bringing many serious ¹⁶¹²  charges that they were not able to prove. ¹⁶¹³  25:8 Paul said in his defense, ¹⁶¹⁴  “I have committed no offense ¹⁶¹⁵  against the Jewish law ¹⁶¹⁶  or against the temple or against Caesar.” ¹⁶¹⁷  25:9 But Festus, ¹⁶¹⁸  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ¹⁶¹⁹  before me there on these charges?” ¹⁶²⁰  25:10 Paul replied, ¹⁶²¹  “I am standing before Caesar’s ¹⁶²²  judgment seat, ¹⁶²³  where I should be tried. ¹⁶²⁴  I have done nothing wrong ¹⁶²⁵  to the Jews, as you also know very well. ¹⁶²⁶  25:11 If then I am in the wrong ¹⁶²⁷  and have done anything that deserves death, I am not trying to escape dying, ¹⁶²⁸  but if not one of their charges against me is true, ¹⁶²⁹  no one can hand me over to them. ¹⁶³⁰  I appeal to Caesar!” ¹⁶³¹  25:12 Then, after conferring with his council, ¹⁶³²  Festus ¹⁶³³  replied, “You have appealed to Caesar; ¹⁶³⁴  to Caesar ¹⁶³⁵  you will go!” ¹⁶³⁶ 

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ¹⁶³⁷  and Bernice arrived at Caesarea ¹⁶³⁸  to pay their respects ¹⁶³⁹  to Festus. ¹⁶⁴⁰  25:14 While ¹⁶⁴¹  they were staying there many days, Festus ¹⁶⁴²  explained Paul’s case to the king to get his opinion, ¹⁶⁴³  saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, ¹⁶⁴⁴  the chief priests and the elders of the Jews informed ¹⁶⁴⁵  me about him, ¹⁶⁴⁶  asking for a sentence of condemnation ¹⁶⁴⁷  against him. 25:16 I answered them ¹⁶⁴⁸  that it was not the custom of the Romans to hand over anyone ¹⁶⁴⁹  before the accused had met his accusers face to face ¹⁶⁵⁰  and had been given ¹⁶⁵¹  an opportunity to make a defense against the accusation. ¹⁶⁵²  25:17 So after they came back here with me, ¹⁶⁵³  I did not postpone the case, ¹⁶⁵⁴  but the next day I sat ¹⁶⁵⁵  on the judgment seat ¹⁶⁵⁶  and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge ¹⁶⁵⁷  him with any of the evil deeds I had suspected. ¹⁶⁵⁸  25:19 Rather they had several points of disagreement ¹⁶⁵⁹  with him about their own religion ¹⁶⁶⁰  and about a man named Jesus ¹⁶⁶¹  who was dead, whom Paul claimed ¹⁶⁶²  to be alive. 25:20 Because I was at a loss ¹⁶⁶³  how I could investigate these matters, ¹⁶⁶⁴  I asked if he were willing to go to Jerusalem and be tried ¹⁶⁶⁵  there on these charges. ¹⁶⁶⁶  25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ¹⁶⁶⁷  I ordered him to be kept under guard until I could send him to Caesar.” ¹⁶⁶⁸  25:22 Agrippa ¹⁶⁶⁹  said to Festus, ¹⁶⁷⁰  “I would also like to hear the man myself.” “Tomorrow,” he replied, ¹⁶⁷¹  “you will hear him.”

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ¹⁶⁷²  and Bernice came with great pomp ¹⁶⁷³  and entered the audience hall, ¹⁶⁷⁴  along with the senior military officers ¹⁶⁷⁵  and the prominent men of the city. When Festus ¹⁶⁷⁶  gave the order, ¹⁶⁷⁷  Paul was brought in. 25:24 Then Festus ¹⁶⁷⁸  said, “King Agrippa, ¹⁶⁷⁹  and all you who are present here with us, you see this man about whom the entire Jewish populace ¹⁶⁸⁰  petitioned ¹⁶⁸¹  me both in Jerusalem ¹⁶⁸²  and here, ¹⁶⁸³  shouting loudly ¹⁶⁸⁴  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ¹⁶⁸⁵  and when he appealed ¹⁶⁸⁶  to His Majesty the Emperor, ¹⁶⁸⁷  I decided to send him. ¹⁶⁸⁸  25:26 But I have nothing definite ¹⁶⁸⁹  to write to my lord ¹⁶⁹⁰  about him. ¹⁶⁹¹  Therefore I have brought him before you all, and especially before you, King Agrippa, ¹⁶⁹²  so that after this preliminary hearing ¹⁶⁹³  I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ¹⁶⁹⁴  the charges against him.”

Paul Offers His Defense

26:1 So Agrippa ¹⁶⁹⁵  said to Paul, “You have permission ¹⁶⁹⁶  to speak for yourself.” Then Paul held out his hand ¹⁶⁹⁷  and began his defense: ¹⁶⁹⁸ 

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁶⁹⁹  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ¹⁷⁰⁰  familiar with all the customs and controversial issues ¹⁷⁰¹  of the Jews. Therefore I ask ¹⁷⁰²  you to listen to me patiently. 26:4 Now all the Jews know the way I lived ¹⁷⁰³  from my youth, spending my life from the beginning among my own people ¹⁷⁰⁴  and in Jerusalem. ¹⁷⁰⁵  26:5 They know, ¹⁷⁰⁶  because they have known ¹⁷⁰⁷  me from time past, ¹⁷⁰⁸  if they are willing to testify, that according to the strictest party ¹⁷⁰⁹  of our religion, I lived as a Pharisee. ¹⁷¹⁰  26:6 And now I stand here on trial ¹⁷¹¹  because of my hope in the promise made by God to our ancestors, ¹⁷¹²  26:7 a promise ¹⁷¹³  that our twelve tribes hope to attain as they earnestly serve God ¹⁷¹⁴  night and day. Concerning this hope the Jews are accusing me, ¹⁷¹⁵  Your Majesty! ¹⁷¹⁶  26:8 Why do you people ¹⁷¹⁷  think ¹⁷¹⁸  it is unbelievable ¹⁷¹⁹  that ¹⁷²⁰  God raises the dead? 26:9 Of course, ¹⁷²¹  I myself was convinced ¹⁷²²  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 ¹⁷²³  from the chief priests, but I also cast my vote ¹⁷²⁴  against them when they were sentenced to death. ¹⁷²⁵  26:11 I punished ¹⁷²⁶  them often in all the synagogues ¹⁷²⁷  and tried to force ¹⁷²⁸  them to blaspheme. Because I was so furiously enraged ¹⁷²⁹  at them, I went to persecute ¹⁷³⁰  them even in foreign cities.

26:12 “While doing this very thing, ¹⁷³¹  as I was going ¹⁷³²  to Damascus with authority and complete power ¹⁷³³  from the chief priests, 26:13 about noon along the road, Your Majesty, ¹⁷³⁴  I saw a light from heaven, ¹⁷³⁵  brighter than the sun, shining everywhere around ¹⁷³⁶  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, ¹⁷³⁷  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ¹⁷³⁸  by kicking against the goads.’ ¹⁷³⁹  26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹⁷⁴⁰  ‘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 ¹⁷⁴¹  as a servant and witness ¹⁷⁴²  to the things ¹⁷⁴³  you have seen ¹⁷⁴⁴  and to the things in which I will appear to you. 26:17 I will rescue ¹⁷⁴⁵  you from your own people ¹⁷⁴⁶  and from the Gentiles, to whom ¹⁷⁴⁷  I am sending you 26:18 to open their eyes so that they turn ¹⁷⁴⁸  from darkness to light and from the power ¹⁷⁴⁹  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁷⁵⁰  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ¹⁷⁵¹  I was not disobedient ¹⁷⁵²  to the heavenly ¹⁷⁵³  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁷⁵⁴  and to the Gentiles, that they should repent and turn to God, ¹⁷⁵⁵  performing deeds consistent with ¹⁷⁵⁶  repentance. 26:21 For this reason the Jews seized me in the temple courts ¹⁷⁵⁷  and were trying to kill me. 26:22 I have experienced ¹⁷⁵⁸  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹⁷⁵⁹  what the prophets and Moses said ¹⁷⁶⁰  was going to happen: 26:23 that ¹⁷⁶¹  the Christ ¹⁷⁶²  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁷⁶³  and to the Gentiles.” ¹⁷⁶⁴ 

26:24 As Paul ¹⁷⁶⁵  was saying these things in his defense, Festus ¹⁷⁶⁶  exclaimed loudly, “You have lost your mind, ¹⁷⁶⁷  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ¹⁷⁶⁸  “I have not lost my mind, most excellent Festus, ¹⁷⁶⁹  but am speaking ¹⁷⁷⁰  true and rational ¹⁷⁷¹  words. 26:26 For the king knows about these things, and I am speaking freely ¹⁷⁷²  to him, ¹⁷⁷³  because I cannot believe ¹⁷⁷⁴  that any of these things has escaped his notice, ¹⁷⁷⁵  for this was not done in a corner. ¹⁷⁷⁶  26:27 Do you believe the prophets, ¹⁷⁷⁷  King Agrippa? ¹⁷⁷⁸  I know that you believe.” 26:28 Agrippa ¹⁷⁷⁹  said to Paul, “In such a short time are you persuading me to become a Christian?” ¹⁷⁸⁰  26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁷⁸¹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁷⁸² 

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, ¹⁷⁸³  “This man is not doing anything deserving ¹⁷⁸⁴  death or imprisonment.” 26:32 Agrippa ¹⁷⁸⁵  said to Festus, ¹⁷⁸⁶  “This man could have been released ¹⁷⁸⁷  if he had not appealed to Caesar.” ¹⁷⁸⁸ 

Paul and Company Sail for Rome

27:1 When it was decided we ¹⁷⁸⁹  would sail to Italy, ¹⁷⁹⁰  they handed over Paul and some other prisoners to a centurion ¹⁷⁹¹  of the Augustan Cohort ¹⁷⁹²  named Julius. 27:2 We went on board ¹⁷⁹³  a ship from Adramyttium ¹⁷⁹⁴  that was about to sail to various ports ¹⁷⁹⁵  along the coast of the province of Asia ¹⁷⁹⁶  and put out to sea, ¹⁷⁹⁷  accompanied by Aristarchus, a Macedonian ¹⁷⁹⁸  from Thessalonica. ¹⁷⁹⁹  27:3 The next day we put in ¹⁸⁰⁰  at Sidon, ¹⁸⁰¹  and Julius, treating Paul kindly, ¹⁸⁰²  allowed him to go to his friends so they could provide him with what he needed. ¹⁸⁰³  27:4 From there we put out to sea ¹⁸⁰⁴  and sailed under the lee ¹⁸⁰⁵  of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea ¹⁸⁰⁶  off Cilicia and Pamphylia, ¹⁸⁰⁷  we put in ¹⁸⁰⁸  at Myra ¹⁸⁰⁹  in Lycia. ¹⁸¹⁰  27:6 There the centurion ¹⁸¹¹  found ¹⁸¹²  a ship from Alexandria ¹⁸¹³  sailing for Italy, and he put us aboard it. 27:7 We sailed slowly ¹⁸¹⁴  for many days and arrived with difficulty off Cnidus. ¹⁸¹⁵  Because the wind prevented us from going any farther, ¹⁸¹⁶  we sailed under the lee ¹⁸¹⁷  of Crete off Salmone. ¹⁸¹⁸  27:8 With difficulty we sailed along the coast ¹⁸¹⁹  of Crete ¹⁸²⁰  and came to a place called Fair Havens that was near the town of Lasea. ¹⁸²¹ 

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ¹⁸²²  because the fast ¹⁸²³  was already over, ¹⁸²⁴  Paul advised them, ¹⁸²⁵  27:10 “Men, I can see the voyage is going to end ¹⁸²⁶  in disaster ¹⁸²⁷  and great loss not only of the cargo and the ship, but also of our lives.” ¹⁸²⁸  27:11 But the centurion ¹⁸²⁹  was more convinced ¹⁸³⁰  by the captain ¹⁸³¹  and the ship’s owner than by what Paul said. ¹⁸³²  27:12 Because the harbor was not suitable to spend the winter in, the majority decided ¹⁸³³  to put out to sea ¹⁸³⁴  from there. They hoped that ¹⁸³⁵  somehow they could reach ¹⁸³⁶  Phoenix, ¹⁸³⁷  a harbor of Crete facing ¹⁸³⁸  southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought ¹⁸³⁹  they could carry out ¹⁸⁴⁰  their purpose, so they weighed anchor ¹⁸⁴¹  and sailed close along the coast ¹⁸⁴²  of Crete. 27:14 Not long after this, a hurricane-force ¹⁸⁴³  wind called the northeaster ¹⁸⁴⁴  blew down from the island. ¹⁸⁴⁵  27:15 When the ship was caught in it ¹⁸⁴⁶  and could not head into ¹⁸⁴⁷  the wind, we gave way to it and were driven ¹⁸⁴⁸  along. 27:16 As we ran under the lee of ¹⁸⁴⁹  a small island called Cauda, ¹⁸⁵⁰  we were able with difficulty to get the ship’s boat ¹⁸⁵¹  under control. 27:17 After the crew ¹⁸⁵²  had hoisted it aboard, ¹⁸⁵³  they used supports ¹⁸⁵⁴  to undergird the ship. Fearing they would run aground ¹⁸⁵⁵  on the Syrtis, ¹⁸⁵⁶  they lowered the sea anchor, ¹⁸⁵⁷  thus letting themselves be driven along.

[13:1]  ¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ² sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ³ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁴ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁵ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁶ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁸ tn Or “Appoint.”

[13:3]  ⁹ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ¹⁰ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹¹ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ¹² tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹³ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹⁴ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ¹⁶ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹⁷ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹⁸ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹⁹ sn See the note on synagogue in 6:9.

[13:5]  ²⁰ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²¹ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ²² tn Or “had passed through,” “had traveled through.”

[13:6]  ²³ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²⁴ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ²⁵ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²⁶ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²⁷ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ²⁸ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ²⁹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ³⁰ sn A parenthetical note by the author.

[13:8]  ³¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ³² sn A parenthetical note by the author.

[13:9]  ³³ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ³⁴ tn Or “gazed intently.”

[13:10]  ³⁵ tn Or “unscrupulousness.”

[13:10]  ³⁶ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ³⁷ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11]  ³⁸ tn Grk “upon,” but in a negative sense.

[13:11]  ³⁹ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁴⁰ tn Grk “fell on.”

[13:11]  ⁴¹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ⁴² sn See the note on proconsul in v. 8.

[13:12]  ⁴³ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ⁴⁴ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ⁴⁵ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  ⁴⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ⁴⁷ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁴⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ⁴⁹ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁵⁰ sn That is, John Mark.

[13:13]  ⁵¹ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:14]  ⁵² tn Or “Passing by.”

[13:14]  ⁵³ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁵⁴ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ⁵⁵ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ⁵⁶ sn See the note on synagogue in 6:9.

[13:15]  ⁵⁷ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁵⁸ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁵⁹ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁶⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁶¹ tn Or “word.”

[13:15]  ⁶² tn Or “encouragement.”

[13:15]  ⁶³ tn Or “give it.”

[13:16]  ⁶⁴ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁶⁵ tn Or “motioned.”

[13:16]  ⁶⁶ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁶⁷ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ⁶⁸ tn Or “people of Israel.”

[13:17]  ⁶⁹ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁷⁰ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁷¹ tn Or “as resident aliens.”

[13:17]  ⁷² tn Or “land.”

[13:17]  ⁷³ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ⁷⁴ tn Grk “And for.” 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.

[13:18]  ⁷⁵ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁷⁶ tn Or “desert.”

[13:19]  ⁷⁷ tn Grk “And after.” 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.

[13:19]  ⁷⁸ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁷⁹ sn Seven nations. See Deut 7:1.

[13:19]  ⁸⁰ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ⁸¹ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ⁸² tn Grk “And after these things.” 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.

[13:20]  ⁸³ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ⁸⁴ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ⁸⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ⁸⁶ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ⁸⁷ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ⁸⁸ sn A quotation from Ps 89:20.

[13:22]  ⁸⁹ sn A quotation from 1 Sam 13:14.

[13:22]  ⁹⁰ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ⁹¹ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ⁹² sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁹³ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ⁹⁴ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ⁹⁵ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ⁹⁶ sn John refers here to John the Baptist.

[13:24]  ⁹⁷ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ⁹⁸ tn Or “task.”

[13:25]  ⁹⁹ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹⁰⁰ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹⁰¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁰² tn Grk “sons”

[13:26]  ¹⁰³ tn Or “race.”

[13:26]  ¹⁰⁴ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁰⁵ tn Grk “word.”

[13:27]  ¹⁰⁶ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁰⁷ tn Grk “this one.”

[13:27]  ¹⁰⁸ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹⁰⁹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹¹⁰ 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.

[13:28]  ¹¹¹ tn Grk “And though.” 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.

[13:28]  ¹¹² tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹¹³ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹¹⁴ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹¹⁵ tn Or “carried out.”

[13:29]  ¹¹⁶ sn That is, everything that was written in OT scripture.

[13:29]  ¹¹⁷ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹¹⁸ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹¹⁹ 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.

[13:30]  ¹²⁰ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹²¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹²² sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹²³ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹²⁴ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹²⁵ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹²⁶ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹²⁷ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹²⁸ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ¹²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹³⁰ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹³¹ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹³² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹³³ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³⁴ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹³⁵ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹³⁶ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹³⁷ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹³⁸ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹³⁹ sn A quotation from Ps 16:10.

[13:36]  ¹⁴⁰ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁴¹ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁴² tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁴³ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ¹⁴⁴ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁴⁵ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ¹⁴⁶ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹⁴⁷ sn This one refers here to Jesus.

[13:39]  ¹⁴⁸ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁴⁹ tn Or “could not free.”

[13:39]  ¹⁵⁰ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ¹⁵¹ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹⁵² tn Or “in.”

[13:41]  ¹⁵³ tn Or “and die!”

[13:41]  ¹⁵⁴ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ¹⁵⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹⁵⁶ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹⁵⁷ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁵⁸ tn Or “begging,” “inviting.”

[13:42]  ¹⁵⁹ tn Or “matters.”

[13:43]  ¹⁶⁰ sn See the note on synagogue in 6:9.

[13:43]  ¹⁶¹ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹⁶² tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁶³ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁶⁴ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁶⁵ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ¹⁶⁶ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[13:45]  ¹⁶⁷ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹⁶⁸ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹⁶⁹ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹⁷⁰ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ¹⁷¹ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁷² tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁷³ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁷⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁷⁵ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ¹⁷⁶ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹⁷⁷ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹⁷⁸ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹⁷⁹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁸⁰ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ¹⁸¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁸² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹⁸³ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ¹⁸⁴ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:50]  ¹⁸⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁸⁶ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ¹⁸⁷ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ¹⁸⁸ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ¹⁸⁹ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ¹⁹⁰ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ¹⁹¹ sn Iconium. See the note in 13:51.

[14:1]  ¹⁹² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁹³ sn See the note on synagogue in 6:9.

[14:1]  ¹⁹⁴ tn Or “that a large crowd.”

[14:2]  ¹⁹⁵ tn Or “who would not believe.”

[14:2]  ¹⁹⁶ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ¹⁹⁷ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹⁹⁸ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁹⁹ tn Grk “word.”

[14:3]  ²⁰⁰ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ²⁰¹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²⁰² tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ²⁰³ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ²⁰⁴ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²⁰⁵ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ²⁰⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²⁰⁷ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ²⁰⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ²⁰⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:7]  ²¹⁰ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ²¹¹ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ²¹² tn Grk “And in.” 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.

[14:8]  ²¹³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ²¹⁴ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²¹⁵ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ²¹⁶ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ²¹⁷ tn Or “looked.”

[14:10]  ²¹⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²¹⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²²⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ²²¹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²²² tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ²²³ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ²²⁴ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²²⁵ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²²⁶ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ²²⁷ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ²²⁸ sn See the note on Zeus in the previous verse.

[14:13]  ²²⁹ tn Or “oxen.”

[14:13]  ²³⁰ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ²³¹ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ²³² sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ²³³ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ²³⁴ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ²³⁵ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ²³⁶ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ²³⁷ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ²³⁸ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ²³⁹ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ²⁴⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ²⁴¹ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ²⁴² tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ²⁴³ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ²⁴⁴ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ²⁴⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²⁴⁶ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ²⁴⁷ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ²⁴⁸ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ²⁴⁹ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ²⁵⁰ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ²⁵¹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ²⁵² tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁵³ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ²⁵⁴ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁵⁵ tn Grk “And on.” 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.

[14:20]  ²⁵⁶ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ²⁵⁷ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ²⁵⁸ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ²⁵⁹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:22]  ²⁶⁰ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²⁶¹ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²⁶² sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁶³ tn Or “sufferings.”

[14:23]  ²⁶⁴ sn Appointed elders. See Acts 20:17.

[14:23]  ²⁶⁵ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ²⁶⁶ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ²⁶⁷ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ²⁶⁸ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ²⁶⁹ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ²⁷⁰ tn Or “message.”

[14:25]  ²⁷¹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ²⁷² sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ²⁷³ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ²⁷⁴ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ²⁷⁵ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ²⁷⁶ tn Or “announced.”

[14:27]  ²⁷⁷ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²⁷⁸ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ²⁷⁹ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ²⁸⁰ tn Grk “no little (time)” (an idiom).

[15:1]  ²⁸¹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²⁸² tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:2]  ²⁸³ tn Grk “no little argument and debate” (an idiom).

[15:2]  ²⁸⁴ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ²⁸⁵ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²⁸⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁸⁷ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ²⁸⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²⁸⁹ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ²⁹⁰ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ²⁹¹ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ²⁹² tn Or “announced.”

[15:4]  ²⁹³ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ²⁹⁴ sn See the note on Pharisee in 5:34.

[15:5]  ²⁹⁵ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ²⁹⁶ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ²⁹⁷ tn Or “keep.”

[15:6]  ²⁹⁸ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ²⁹⁹ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ³⁰⁰ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ³⁰¹ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ³⁰² tn Or “word.”

[15:7]  ³⁰³ tn Or “of the good news.”

[15:7]  ³⁰⁴ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ³⁰⁵ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ³⁰⁶ tn Or “has borne witness.”

[15:8]  ³⁰⁷ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ³⁰⁸ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ³⁰⁹ tn Or “purifying.”

[15:10]  ³¹⁰ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ³¹¹ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ³¹² tn Or “forefathers”; Grk “fathers.”

[15:11]  ³¹³ tn Or “by.”

[15:11]  ³¹⁴ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[15:12]  ³¹⁵ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ³¹⁶ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ³¹⁷ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ³¹⁸ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ³¹⁹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ³²⁰ tn Or “reported,” “described.”

[15:14]  ³²¹ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ³²² tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ³²³ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ³²⁴ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:15]  ³²⁵ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ³²⁶ tn Grk “After these things.”

[15:16]  ³²⁷ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ³²⁸ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ³²⁹ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ³³⁰ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ³³¹ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ³³² tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ³³³ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ³³⁴ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ³³⁵ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ³³⁶ sn An allusion to Isa 45:21.

[15:19]  ³³⁷ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ³³⁸ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ³³⁹ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ³⁴⁰ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ³⁴¹ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ³⁴² tn Or “polluted.”

[15:20]  ³⁴³ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ³⁴⁴ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ³⁴⁵ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ³⁴⁶ sn See the note on synagogue in 6:9.

[15:22]  ³⁴⁷ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ³⁴⁸ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ³⁴⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[15:23]  ³⁵⁰ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ³⁵¹ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ³⁵² tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ³⁵³ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ³⁵⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ³⁵⁵ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:24]  ³⁵⁶ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ³⁵⁷ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ³⁵⁸ tn Grk “souls.”

[15:24]  ³⁵⁹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ³⁶⁰ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ³⁶¹ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ³⁶² tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ³⁶³ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ³⁶⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ³⁶⁵ tn This verb has been translated as an epistolary aorist.

[15:27]  ³⁶⁶ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ³⁶⁷ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ³⁶⁸ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ³⁶⁹ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ³⁷⁰ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ³⁷¹ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ³⁷² tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ³⁷³ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ³⁷⁴ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ³⁷⁵ tn Or “sent away.”

[15:30]  ³⁷⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ³⁷⁷ tn Or “congregation” (referring to the group of believers).

[15:31]  ³⁷⁸ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ³⁷⁹ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ³⁸⁰ tn Or “at its encouraging message.”

[15:32]  ³⁸¹ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ³⁸² tn Grk “And after.” 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.

[15:33]  ³⁸³ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ³⁸⁴ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ³⁸⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ³⁸⁶ sn This is a parenthetical note by the author.

[15:35]  ³⁸⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  ³⁸⁸ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ³⁸⁹ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ³⁹⁰ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ³⁹¹ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ³⁹² sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ³⁹³ tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[15:39]  ³⁹⁴ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ³⁹⁵ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ³⁹⁶ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ³⁹⁷ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ³⁹⁸ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[15:41]  ³⁹⁹ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ⁴⁰⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁴⁰¹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁴⁰² tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴⁰³ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁴⁰⁴ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ⁴⁰⁵ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁴⁰⁶ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁴⁰⁷ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁴⁰⁸ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ⁴⁰⁹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁴¹⁰ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁴¹¹ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁴¹² tn Or “who lived in the area.”

[16:3]  ⁴¹³ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:4]  ⁴¹⁴ tn Or “cities.”

[16:4]  ⁴¹⁵ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁴¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁴¹⁷ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁴¹⁸ tn Or “observe” or “follow.”

[16:5]  ⁴¹⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ⁴²⁰ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁴²¹ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁴²² tn Or “forbidden.”

[16:6]  ⁴²³ tn Or “word.”

[16:6]  ⁴²⁴ 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.

[16:7]  ⁴²⁵ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁴²⁶ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁴²⁷ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁴²⁸ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁴²⁹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:8]  ⁴³⁰ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ⁴³¹ sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁴³² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ⁴³³ tn Grk “And a.” 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.

[16:9]  ⁴³⁴ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁴³⁵ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁴³⁶ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁴³⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁴³⁹ tn Grk “sought.”

[16:10]  ⁴⁴⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴⁴¹ tn Or “summoned.”

[16:11]  ⁴⁴² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:11]  ⁴⁴³ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁴⁴⁴ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ⁴⁴⁵ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁴⁴⁶ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ⁴⁴⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁴⁴⁸ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ⁴⁴⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁴⁵⁰ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ⁴⁵¹ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ⁴⁵² tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁴⁵³ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁴⁵⁴ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ⁴⁵⁵ tn Grk “And a.” 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.

[16:14]  ⁴⁵⁶ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁴⁵⁷ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴⁵⁸ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁴⁵⁹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ⁴⁶⁰ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴⁶¹ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁴⁶² tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁴⁶³ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:16]  ⁴⁶⁴ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ⁴⁶⁵ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ⁴⁶⁶ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ⁴⁶⁷ tn Or “masters.”

[16:16]  ⁴⁶⁸ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ⁴⁶⁹ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ⁴⁷⁰ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ⁴⁷¹ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ⁴⁷² sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:18]  ⁴⁷³ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁴⁷⁴ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁴⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁴⁷⁶ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[16:19]  ⁴⁷⁷ tn Or “masters.”

[16:19]  ⁴⁷⁸ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁴⁷⁹ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁴⁸⁰ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ⁴⁸¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:20]  ⁴⁸² tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁴⁸³ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁴⁸⁴ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:21]  ⁴⁸⁵ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁴⁸⁶ tn Or “acknowledge.”

[16:21]  ⁴⁸⁷ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ⁴⁸⁸ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ⁴⁸⁹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁴⁹⁰ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁴⁹¹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁴⁹² tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ⁴⁹³ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁴⁹⁴ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁴⁹⁵ tn Or “prison.”

[16:24]  ⁴⁹⁶ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:25]  ⁴⁹⁷ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁴⁹⁸ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁴⁹⁹ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁵⁰⁰ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:27]  ⁵⁰¹ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ⁵⁰² tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁵⁰³ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁵⁰⁴ tn Or “thought.”

[16:28]  ⁵⁰⁵ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ⁵⁰⁶ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁵⁰⁷ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁵⁰⁸ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[16:30]  ⁵⁰⁹ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ⁵¹⁰ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁵¹¹ tn Grk “said.”

[16:31]  ⁵¹² sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ⁵¹³ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ⁵¹⁴ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁵¹⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ⁵¹⁶ tn Grk “And at.” 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.

[16:33]  ⁵¹⁷ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ⁵¹⁸ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ⁵¹⁹ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁵²⁰ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ⁵²¹ tn Or “immediately.”

[16:34]  ⁵²² tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁵²³ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁵²⁴ tn Or “he was overjoyed.”

[16:34]  ⁵²⁵ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁵²⁶ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[16:35]  ⁵²⁷ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

[16:35]  ⁵²⁸ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

[16:35]  ⁵²⁹ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

[16:36]  ⁵³⁰ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁵³¹ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁵³² tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁵³³ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁵³⁴ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁵³⁵ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁵³⁶ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁵³⁷ tn The word “us” 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.

[16:37]  ⁵³⁸ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁵³⁹ tn Grk “But they.”

[16:37]  ⁵⁴⁰ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[16:38]  ⁵⁴¹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁵⁴² sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ⁵⁴³ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ⁵⁴⁴ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ⁵⁴⁵ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[16:40]  ⁵⁴⁶ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ⁵⁴⁷ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁵⁴⁸ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁵⁴⁹ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁵⁵⁰ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁵⁵¹ sn See the note on synagogue in 6:9.

[17:2]  ⁵⁵² tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁵⁵³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ⁵⁵⁴ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁵⁵⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁵⁵⁶ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁵⁵⁷ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁵⁵⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:4]  ⁵⁵⁹ tn Or “convinced.”

[17:4]  ⁵⁶⁰ tn Or “a large crowd.”

[17:4]  ⁵⁶¹ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁵⁶² tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ⁵⁶³ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁵⁶⁴ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁵⁶⁵ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁵⁶⁶ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁵⁶⁷ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁵⁶⁸ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁵⁶⁹ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ⁵⁷⁰ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ⁵⁷¹ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ⁵⁷² tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁵⁷³ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:7]  ⁵⁷⁴ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ⁵⁷⁵ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ⁵⁷⁶ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁵⁷⁷ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁵⁷⁸ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ⁵⁷⁹ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ⁵⁸⁰ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:9]  ⁵⁸¹ tn Grk “And after.” 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.

[17:9]  ⁵⁸² tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ⁵⁸³ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ⁵⁸⁴ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ⁵⁸⁵ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ⁵⁸⁶ sn See the note on synagogue in 6:9.

[17:11]  ⁵⁸⁷ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵⁸⁸ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁵⁸⁹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁵⁹⁰ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵⁹¹ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁵⁹² tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵⁹³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁵⁹⁴ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ⁵⁹⁵ tn Or “respected.”

[17:13]  ⁵⁹⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁵⁹⁷ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ⁵⁹⁸ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ⁵⁹⁹ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ⁶⁰⁰ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁶⁰¹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ⁶⁰² tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁶⁰³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁶⁰⁴ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁶⁰⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁶⁰⁶ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁶⁰⁷ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁶⁰⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ⁶⁰⁹ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁶¹⁰ sn See the note on synagogue in 6:9.

[17:17]  ⁶¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁶¹² sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁶¹³ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁶¹⁴ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁶¹⁵ tn Grk “saying.”

[17:18]  ⁶¹⁶ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁶¹⁷ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁶¹⁸ sn This is a parenthetical note by the author.

[17:19]  ⁶¹⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁶²⁰ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ⁶²¹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁶²² tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ⁶²³ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁶²⁴ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁶²⁵ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ⁶²⁶ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁶²⁷ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁶²⁸ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ⁶²⁹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁶³⁰ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ⁶³¹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ⁶³² tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁶³³ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ⁶³⁴ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:25]  ⁶³⁵ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁶³⁶ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ⁶³⁷ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁶³⁸ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁶³⁹ tn Grk “to live over all the face of the earth.”

[17:26]  ⁶⁴⁰ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁶⁴¹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ⁶⁴² tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁶⁴³ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁶⁴⁴ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ⁶⁴⁵ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁶⁴⁶ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁶⁴⁷ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁶⁴⁸ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁶⁴⁹ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁶⁵⁰ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁶⁵¹ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ⁶⁵² tn Or “has deliberately paid no attention to.”

[17:30]  ⁶⁵³ tn Or “times when people did not know.”

[17:30]  ⁶⁵⁴ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁶⁵⁵ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁶⁵⁶ tn Or “fixed.”

[17:31]  ⁶⁵⁷ sn The world refers to the whole inhabited earth.

[17:31]  ⁶⁵⁸ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ⁶⁵⁹ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁶⁶⁰ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁶⁶¹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ⁶⁶² tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ⁶⁶³ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁶⁶⁴ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁶⁶⁵ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁶⁶⁶ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁶⁶⁷ tn Grk “and a woman”; but 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.

[18:1]  ⁶⁶⁸ tn Grk “After these things.”

[18:1]  ⁶⁶⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁶⁷⁰ tn Or “Paul left.”

[18:1]  ⁶⁷¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁶⁷² sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:2]  ⁶⁷³ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ⁶⁷⁴ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁶⁷⁵ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁶⁷⁶ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁶⁷⁷ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁶⁷⁸ tn Or “to leave.”

[18:2]  ⁶⁷⁹ map For location see JP4 A1.

[18:2]  ⁶⁸⁰ tn Or “went to.”

[18:3]  ⁶⁸¹ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ⁶⁸² tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ⁶⁸³ sn This is a parenthetical note by the author.

[18:4]  ⁶⁸⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ⁶⁸⁵ sn See the note on synagogue in 6:9.

[18:4]  ⁶⁸⁶ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:5]  ⁶⁸⁷ tn Grk “came down.”

[18:5]  ⁶⁸⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁶⁸⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ⁶⁹⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ⁶⁹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:6]  ⁶⁹² 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.

[18:6]  ⁶⁹³ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁶⁹⁴ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁶⁹⁵ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁶⁹⁶ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ⁶⁹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁶⁹⁸ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁶⁹⁹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁷⁰⁰ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[18:8]  ⁷⁰¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ⁷⁰² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:9]  ⁷⁰³ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ⁷⁰⁴ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁷⁰⁵ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁷⁰⁶ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁷⁰⁷ tn Or “injure.”

[18:11]  ⁷⁰⁸ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁷⁰⁹ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ⁷¹⁰ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁷¹¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁷¹² sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁷¹³ tn Grk “with one accord.”

[18:12]  ⁷¹⁴ 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:13]  ⁷¹⁵ tn Or “inciting.”

[18:13]  ⁷¹⁶ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ⁷¹⁷ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁷¹⁸ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁷¹⁹ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁷²⁰ tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁷²¹ tn Or “dispute.”

[18:15]  ⁷²² tn Grk “see to it” (an idiom).

[18:15]  ⁷²³ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁷²⁴ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ⁷²⁵ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁷²⁶ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ⁷²⁷ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁷²⁸ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁷²⁹ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:18]  ⁷³⁰ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁷³¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁷³² tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁷³³ tn Grk “Syria, and with him.”

[18:18]  ⁷³⁴ sn See the note on Aquila in 18:2.

[18:18]  ⁷³⁵ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ⁷³⁶ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ⁷³⁷ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ⁷³⁸ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ⁷³⁹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ⁷⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁷⁴¹ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁷⁴² tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁷⁴³ sn See the note on synagogue in 6:9.

[18:19]  ⁷⁴⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:20]  ⁷⁴⁵ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[18:21]  ⁷⁴⁶ tn Or “but took leave of.”

[18:21]  ⁷⁴⁷ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁷⁴⁸ tn Or “will return.”

[18:21]  ⁷⁴⁹ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁷⁵⁰ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:22]  ⁷⁵¹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ⁷⁵² 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 sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁷⁵³ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ⁷⁵⁴ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁷⁵⁵ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[18:23]  ⁷⁵⁶ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁷⁵⁷ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁷⁵⁸ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ⁷⁵⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ⁷⁶⁰ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ⁷⁶¹ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ⁷⁶² tn Or “had been taught.”

[18:25]  ⁷⁶³ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁷⁶⁴ tn Grk “the things.”

[18:25]  ⁷⁶⁵ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ⁷⁶⁶ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁷⁶⁷ sn See the note on synagogue in 6:9.

[18:26]  ⁷⁶⁸ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ⁷⁶⁹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ⁷⁷⁰ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁷⁷¹ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁷⁷² tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁷⁷³ 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.

[18:27]  ⁷⁷⁴ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ⁷⁷⁵ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ⁷⁷⁶ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ⁷⁷⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ⁷⁷⁸ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:1]  ⁷⁷⁹ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁷⁸⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁷⁸¹ tn Or “interior.”

[19:1]  ⁷⁸² tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁷⁸³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁷⁸⁴ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ⁷⁸⁵ tn The word “there” is not in the Greek text but is implied.

[19:2]  ⁷⁸⁶ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁷⁸⁷ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁷⁸⁸ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ⁷⁸⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁷⁹⁰ tn Grk “they said.”

[19:4]  ⁷⁹¹ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ⁷⁹² tn Or “laid.”

[19:6]  ⁷⁹³ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁷⁹⁴ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁷⁹⁵ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ⁷⁹⁶ sn This is a parenthetical note by the author.

[19:8]  ⁷⁹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁷⁹⁸ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁷⁹⁹ sn See the note on synagogue in 6:9.

[19:8]  ⁸⁰⁰ tn Or “boldly.”

[19:8]  ⁸⁰¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ⁸⁰² tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁸⁰³ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ⁸⁰⁴ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁸⁰⁵ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁸⁰⁶ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ⁸⁰⁷ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ⁸⁰⁸ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ⁸⁰⁹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁸¹⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ⁸¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁸¹² tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ⁸¹³ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁸¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ⁸¹⁵ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁸¹⁶ tn Or “skin” (the outer surface of the body).

[19:12]  ⁸¹⁷ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁸¹⁸ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁸¹⁹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁸²⁰ tn Grk “to name the name.”

[19:13]  ⁸²¹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁸²² sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ⁸²³ tn Grk “a certain Sceva.”

[19:14]  ⁸²⁴ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ⁸²⁵ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁸²⁶ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ⁸²⁷ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁸²⁸ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ⁸²⁹ tn Grk “in whom the evil spirit was.”

[19:16]  ⁸³⁰ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ⁸³¹ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ⁸³² tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ⁸³³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁸³⁴ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁸³⁵ tn Or “exalted.”

[19:18]  ⁸³⁶ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ⁸³⁷ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:19]  ⁸³⁸ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁸³⁹ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁸⁴⁰ tn Or “scrolls.”

[19:19]  ⁸⁴¹ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁸⁴² tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁸⁴³ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20]  ⁸⁴⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ⁸⁴⁵ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁸⁴⁶ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21]  ⁸⁴⁷ tn Grk “all these things had been fulfilled.”

[19:21]  ⁸⁴⁸ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ⁸⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁸⁵⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁸⁵¹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁸⁵² tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁸⁵³ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[19:22]  ⁸⁵⁴ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ⁸⁵⁵ tn Grk “two of those who ministered to him.”

[19:22]  ⁸⁵⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ⁸⁵⁷ 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.

[19:23]  ⁸⁵⁸ tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.

[19:23]  ⁸⁵⁹ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ⁸⁶⁰ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ⁸⁶¹ sn The Way refers to the Christian movement (Christianity).

[19:24]  ⁸⁶² tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ⁸⁶³ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ⁸⁶⁴ tn Grk “brought not a little business” (an idiom).

[19:24]  ⁸⁶⁵ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ⁸⁶⁶ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁸⁶⁷ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁸⁶⁸ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁸⁶⁹ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ⁸⁷⁰ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁸⁷¹ tn Or “misled.”

[19:26]  ⁸⁷² tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁸⁷³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁸⁷⁴ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁸⁷⁵ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁸⁷⁶ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[19:27]  ⁸⁷⁷ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁸⁷⁸ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ⁸⁷⁹ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁸⁸⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁸⁸¹ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[19:28]  ⁸⁸² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:28]  ⁸⁸³ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁸⁸⁴ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁸⁸⁵ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁸⁸⁶ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ⁸⁸⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:29]  ⁸⁸⁸ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁸⁸⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁸⁹⁰ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁸⁹¹ tn Grk “to the theater with one accord.”

[19:30]  ⁸⁹² tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ⁸⁹³ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁸⁹⁴ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁸⁹⁵ tn The words “a message” 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.

[19:31]  ⁸⁹⁶ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ⁸⁹⁷ tn Or “had assembled.”

[19:33]  ⁸⁹⁸ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁸⁹⁹ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁹⁰⁰ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁹⁰¹ tn Or “motioning.”

[19:33]  ⁹⁰² sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁹⁰³ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ⁹⁰⁴ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁹⁰⁵ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁹⁰⁶ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁹⁰⁷ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ⁹⁰⁸ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁹⁰⁹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁹¹⁰ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁹¹¹ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ⁹¹² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[19:36]  ⁹¹³ tn Grk “these things.”

[19:36]  ⁹¹⁴ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ⁹¹⁵ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁹¹⁶ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ⁹¹⁷ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁹¹⁸ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38]  ⁹¹⁹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁹²⁰ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ⁹²¹ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39]  ⁹²² tn Or “anything more than this.”

[19:39]  ⁹²³ tn Or “resolved.”

[19:39]  ⁹²⁴ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40]  ⁹²⁵ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁹²⁶ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁹²⁷ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁹²⁸ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41]  ⁹²⁹ tn Grk “And after.” 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.

[19:41]  ⁹³⁰ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ⁹³¹ tn Grk “these things.”

[19:41]  ⁹³² sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[20:1]  ⁹³³ tn Or “exhorting.”

[20:1]  ⁹³⁴ tn Or “and taking leave of them.”

[20:1]  ⁹³⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ⁹³⁶ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁹³⁷ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁹³⁸ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁹³⁹ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:3]  ⁹⁴⁰ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁹⁴¹ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁹⁴² sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁹⁴³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁹⁴⁴ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ⁹⁴⁵ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁹⁴⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ⁹⁴⁷ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ⁹⁴⁸ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ⁹⁴⁹ tn Grk “of the Thessalonians.”

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ⁹⁵⁰ tn Grk “and Gaius,” but 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.

[20:4]  ⁹⁵¹ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  map For location see JP1 E2; JP2 E2; JP3 E2.

[20:4]  ⁹⁵² tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.

[20:5]  ⁹⁵³ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ⁹⁵⁴ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ⁹⁵⁵ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ⁹⁵⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁹⁵⁷ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ⁹⁵⁸ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁹⁵⁹ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁹⁶⁰ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ⁹⁶¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁹⁶² tn Or “assembled.”

[20:7]  ⁹⁶³ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁹⁶⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁹⁶⁵ tn Or “prolonged.”

[20:8]  ⁹⁶⁶ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ⁹⁶⁷ sn This is best taken as a parenthetical note by the author.

[20:9]  ⁹⁶⁸ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁹⁶⁹ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ⁹⁷⁰ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁹⁷¹ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ⁹⁷² tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁹⁷³ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁹⁷⁴ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁹⁷⁵ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁹⁷⁶ tn Grk “for his life is in him” (an idiom).

[20:11]  ⁹⁷⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁹⁷⁸ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁹⁷⁹ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ⁹⁸⁰ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:13]  ⁹⁸¹ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ⁹⁸² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ⁹⁸³ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁹⁸⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁹⁸⁵ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ⁹⁸⁶ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ⁹⁸⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁹⁸⁸ tn Or “there on foot.”

[20:14]  ⁹⁸⁹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ⁹⁹⁰ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ⁹⁹¹ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:15]  ⁹⁹² tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ⁹⁹³ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ⁹⁹⁴ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ⁹⁹⁵ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁹⁹⁶ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[20:16]  ⁹⁹⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁹⁹⁸ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁹⁹⁹ 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.

[20:16]  ¹⁰⁰⁰ tn Or “was eager.”

[20:16]  ¹⁰⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ¹⁰⁰² tn Grk “if it could be to him” (an idiom).

[20:17]  ¹⁰⁰³ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ¹⁰⁰⁴ tn The words “a message” 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.

[20:17]  ¹⁰⁰⁵ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ¹⁰⁰⁶ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹⁰⁰⁷ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹⁰⁰⁸ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ¹⁰⁰⁹ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁰¹⁰ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ¹⁰¹¹ tn Or “declaring.”

[20:20]  ¹⁰¹² tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁰¹³ tn Or “openly.”

[20:21]  ¹⁰¹⁴ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ¹⁰¹⁵ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:22]  ¹⁰¹⁶ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ¹⁰¹⁷ tn Grk “bound.”

[20:22]  ¹⁰¹⁸ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹⁰¹⁹ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ¹⁰²⁰ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹⁰²¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹⁰²² tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹⁰²³ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹⁰²⁴ tn Grk “bonds.”

[20:23]  ¹⁰²⁵ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ¹⁰²⁶ tn Grk “soul.”

[20:24]  ¹⁰²⁷ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁰²⁸ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁰²⁹ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁰³⁰ tn Or “to the gospel.”

[20:25]  ¹⁰³¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹⁰³² tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹⁰³³ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹⁰³⁴ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ¹⁰³⁵ tn Or “testify.”

[20:26]  ¹⁰³⁶ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ¹⁰³⁷ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ¹⁰³⁸ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ¹⁰³⁹ tn Or “proclaiming,” “declaring.”

[20:27]  ¹⁰⁴⁰ tn Or “plan.”

[20:28]  ¹⁰⁴¹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹⁰⁴² tn Grk “in which.”

[20:28]  ¹⁰⁴³ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹⁰⁴⁴ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹⁰⁴⁵ tn Or “acquired.”

[20:28]  ¹⁰⁴⁶ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[20:29]  ¹⁰⁴⁷ tn Grk “after my departure.”

[20:29]  ¹⁰⁴⁸ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ¹⁰⁴⁹ tn Grk “from among yourselves.”

[20:30]  ¹⁰⁵⁰ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁰⁵¹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[20:31]  ¹⁰⁵² tn Or “be watchful.”

[20:31]  ¹⁰⁵³ tn Or “admonishing.”

[20:32]  ¹⁰⁵⁴ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹⁰⁵⁵ tn Grk “word.”

[20:32]  ¹⁰⁵⁶ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  ¹⁰⁵⁷ tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:34]  ¹⁰⁵⁸ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ¹⁰⁵⁹ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁰⁶⁰ tn Or “must assist.”

[20:35]  ¹⁰⁶¹ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁰⁶² sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:36]  ¹⁰⁶³ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[20:36]  ¹⁰⁶⁴ tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  ¹⁰⁶⁵ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹⁰⁶⁶ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹⁰⁶⁷ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:38]  ¹⁰⁶⁸ tn Or “pained.”

[20:38]  ¹⁰⁶⁹ tn Grk “by the word that he had said.”

[20:38]  ¹⁰⁷⁰ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹⁰⁷¹ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  ¹⁰⁷² tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹⁰⁷³ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁰⁷⁴ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁰⁷⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ¹⁰⁷⁶ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁰⁷⁷ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁰⁷⁸ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁰⁷⁹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ¹⁰⁸⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁰⁸¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁰⁸² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁰⁸³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3]  ¹⁰⁸⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ¹⁰⁸⁵ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ¹⁰⁸⁶ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ¹⁰⁸⁷ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:4]  ¹⁰⁸⁸ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹⁰⁸⁹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹⁰⁹⁰ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹⁰⁹¹ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹⁰⁹² tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹⁰⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹⁰⁹⁴ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ¹⁰⁹⁵ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁰⁹⁶ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹⁰⁹⁷ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹⁰⁹⁸ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹⁰⁹⁹ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹¹⁰⁰ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹¹⁰¹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹¹⁰² tn Grk “to their own”; the word “homes” is implied.

[21:7]  ¹¹⁰³ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹¹⁰⁴ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  ¹¹⁰⁵ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹¹⁰⁶ 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 another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ¹¹⁰⁷ tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹¹⁰⁸ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  ¹¹⁰⁹ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ¹¹¹⁰ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ¹¹¹¹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹¹¹² sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ¹¹¹³ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹¹¹⁴ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹¹¹⁵ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹¹¹⁶ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹¹¹⁷ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹¹¹⁸ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ¹¹¹⁹ tn Or “the people there.”

[21:13]  ¹¹²⁰ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹¹²¹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ¹¹²² tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹¹²³ tn Grk “we became silent, saying.”

[21:14]  ¹¹²⁴ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹¹²⁵ tn Or “we made preparations.”

[21:15]  ¹¹²⁶ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:16]  ¹¹²⁷ 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.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ¹¹²⁸ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ¹¹²⁹ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17]  ¹¹³⁰ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18]  ¹¹³¹ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:18]  sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

[21:19]  ¹¹³² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹¹³³ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹¹³⁴ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹¹³⁵ sn Note how Paul credited God with the success of his ministry.

[21:20]  ¹¹³⁶ tn Or “glorified.”

[21:20]  ¹¹³⁷ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ¹¹³⁸ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹¹³⁹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ¹¹⁴⁰ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ¹¹⁴¹ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ¹¹⁴² sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ¹¹⁴³ tn Grk “or walk.”

[21:22]  ¹¹⁴⁴ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23]  ¹¹⁴⁵ tn Grk “do this that.”

[21:23]  ¹¹⁴⁶ tn Grk “There are four men here.”

[21:23]  ¹¹⁴⁷ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ¹¹⁴⁸ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ¹¹⁴⁹ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ¹¹⁵⁰ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ¹¹⁵¹ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ¹¹⁵² tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ¹¹⁵³ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ¹¹⁵⁴ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ¹¹⁵⁵ sn The law refers to the law of Moses.

[21:25]  ¹¹⁵⁶ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ¹¹⁵⁷ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ¹¹⁵⁸ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ¹¹⁵⁹ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  ¹¹⁶⁰ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ¹¹⁶¹ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ¹¹⁶² tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ¹¹⁶³ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ¹¹⁶⁴ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ¹¹⁶⁵ tn Grk “for each one.”

[21:27]  ¹¹⁶⁶ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹¹⁶⁷ 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.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ¹¹⁶⁸ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹¹⁶⁹ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹¹⁷⁰ tn Grk “and laid hands on.”

[21:28]  ¹¹⁷¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ¹¹⁷² sn The law refers to the law of Moses.

[21:28]  ¹¹⁷³ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ¹¹⁷⁴ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ¹¹⁷⁵ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ¹¹⁷⁶ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[21:29]  ¹¹⁷⁷ tn Grk “whom.”

[21:29]  ¹¹⁷⁸ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:30]  ¹¹⁷⁹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹¹⁸⁰ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ¹¹⁸¹ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ¹¹⁸² tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  ¹¹⁸³ tn Grk “seeking.”

[21:31]  ¹¹⁸⁴ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ¹¹⁸⁵ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ¹¹⁸⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  ¹¹⁸⁷ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ¹¹⁸⁸ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ¹¹⁸⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹¹⁹⁰ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹¹⁹¹ sn See the note on the word centurion in 10:1.

[21:32]  ¹¹⁹² tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹¹⁹³ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹¹⁹⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹¹⁹⁵ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  ¹¹⁹⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹¹⁹⁷ tn Grk “seized.”

[21:33]  ¹¹⁹⁸ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹¹⁹⁹ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ¹²⁰⁰ tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  ¹²⁰¹ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹²⁰² tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ¹²⁰³ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ¹²⁰⁴ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ¹²⁰⁵ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ¹²⁰⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ¹²⁰⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  ¹²⁰⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ¹²⁰⁹ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ¹²¹⁰ tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  ¹²¹¹ tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  ¹²¹² tn The word “them” 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.

[21:37]  ¹²¹³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ¹²¹⁴ tn Grk “says” (a historical present).

[21:37]  ¹²¹⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ¹²¹⁶ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ¹²¹⁷ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ¹²¹⁸ tn Grk “said.”

[21:37]  ¹²¹⁹ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  ¹²²⁰ tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  ¹²²¹ tn Grk “of the Sicarii.”

[21:38]  sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.

[21:38]  ¹²²² tn Or “desert.”

[21:38]  ¹²²³ tn Grk “before these days.”

[21:39]  ¹²²⁴ tn Grk “said.”

[21:39]  ¹²²⁵ tn Grk “a Jewish man.”

[21:39]  ¹²²⁶ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ¹²²⁷ tn Grk “I beg you.”

[21:40]  ¹²²⁸ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ¹²²⁹ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹²³⁰ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹²³¹ tn Or “motioned.”

[21:40]  ¹²³² tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ¹²³³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ¹²³⁴ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:1]  ¹²³⁵ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ¹²³⁶ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ¹²³⁷ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹²³⁸ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹²³⁹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹²⁴⁰ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹²⁴¹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹²⁴² tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ¹²⁴³ tn Grk “a Jewish man.”

[22:3]  ¹²⁴⁴ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ¹²⁴⁵ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ¹²⁴⁶ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ¹²⁴⁷ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ¹²⁴⁸ tn Or “our forefathers.”

[22:3]  ¹²⁴⁹ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹²⁵⁰ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ¹²⁵¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ¹²⁵² sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ¹²⁵³ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ¹²⁵⁴ tn Grk “binding.” See Acts 8:3.

[22:4]  ¹²⁵⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ¹²⁵⁶ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ¹²⁵⁷ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ¹²⁵⁸ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ¹²⁵⁹ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ¹²⁶⁰ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ¹²⁶¹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ¹²⁶² tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:6]  ¹²⁶³ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ¹²⁶⁴ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹²⁶⁵ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹²⁶⁶ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹²⁶⁷ tn Or “shone.”

[22:7]  ¹²⁶⁸ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:9]  ¹²⁶⁹ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:10]  ¹²⁷⁰ tn Grk “So I said.”

[22:10]  ¹²⁷¹ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹²⁷² tn Grk “about all things.”

[22:10]  ¹²⁷³ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:11]  ¹²⁷⁴ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ¹²⁷⁵ tn Or “brightness”; Grk “glory.”

[22:11]  ¹²⁷⁶ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ¹²⁷⁷ tn Grk “a certain Ananias.”

[22:12]  ¹²⁷⁸ sn The law refers to the law of Moses.

[22:12]  ¹²⁷⁹ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ¹²⁸⁰ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹²⁸¹ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹²⁸² tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ¹²⁸³ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ¹²⁸⁴ tn Grk “I looked up to him.”

[22:14]  ¹²⁸⁵ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹²⁸⁶ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹²⁸⁷ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹²⁸⁸ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹²⁸⁹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ¹²⁹⁰ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ¹²⁹¹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ¹²⁹² tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ¹²⁹³ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ¹²⁹⁴ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹²⁹⁵ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ¹²⁹⁶ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ¹²⁹⁷ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ¹²⁹⁸ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ¹²⁹⁹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹³⁰⁰ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ¹³⁰¹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ¹³⁰² sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ¹³⁰³ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ¹³⁰⁴ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ¹³⁰⁵ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ¹³⁰⁶ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ¹³⁰⁷ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ¹³⁰⁸ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ¹³⁰⁹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ¹³¹⁰ tn Grk “and said.”

[22:22]  ¹³¹¹ tn Grk “this one.”

[22:22]  ¹³¹² tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ¹³¹³ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ¹³¹⁴ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ¹³¹⁵ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:24]  ¹³¹⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ¹³¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹³¹⁸ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ¹³¹⁹ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ¹³²⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ¹³²¹ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ¹³²² tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ¹³²³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ¹³²⁴ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹³²⁵ sn See the note on the word centurion in 10:1.

[22:25]  ¹³²⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹³²⁷ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[22:26]  ¹³²⁸ sn See the note on the word centurion in 10:1.

[22:26]  ¹³²⁹ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹³³⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹³³¹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹³³² tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹³³³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹³³⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ¹³³⁵ tn Grk “and said to.”

[22:27]  ¹³³⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ¹³³⁷ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹³³⁸ tn Grk “He said.”

[22:28]  ¹³³⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ¹³⁴⁰ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ¹³⁴¹ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ¹³⁴² tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ¹³⁴³ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[22:29]  ¹³⁴⁴ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ¹³⁴⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ¹³⁴⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ¹³⁴⁷ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ¹³⁴⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ¹³⁴⁹ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[22:30]  ¹³⁵⁰ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹³⁵¹ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹³⁵² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ¹³⁵³ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ¹³⁵⁴ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:1]  ¹³⁵⁵ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ¹³⁵⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ¹³⁵⁷ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:2]  ¹³⁵⁸ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹³⁵⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹³⁶⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹³⁶¹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:3]  ¹³⁶² sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ¹³⁶³ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ¹³⁶⁴ tn The law refers to the law of Moses.

[23:3]  ¹³⁶⁵ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[23:4]  ¹³⁶⁶ tn The word “him” is not in the Greek text but is implied.

[23:4]  ¹³⁶⁷ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:5]  ¹³⁶⁸ tn Grk “said.”

[23:5]  ¹³⁶⁹ tn Or “know.”

[23:5]  ¹³⁷⁰ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[23:6]  ¹³⁷¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹³⁷² sn See the note on Sadducees in 4:1.

[23:6]  ¹³⁷³ sn See the note on Pharisee in 5:34.

[23:6]  ¹³⁷⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹³⁷⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ¹³⁷⁶ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹³⁷⁷ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹³⁷⁸ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ¹³⁷⁹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:9]  ¹³⁸⁰ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹³⁸¹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹³⁸² tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹³⁸³ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹³⁸⁴ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ¹³⁸⁵ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹³⁸⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ¹³⁸⁷ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹³⁸⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ¹³⁸⁹ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹³⁹⁰ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:11]  ¹³⁹¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹³⁹² tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹³⁹³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹³⁹⁴ tn Or “Do not be afraid.”

[23:11]  ¹³⁹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹³⁹⁶ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:12]  ¹³⁹⁷ tn Grk “when it was day.”

[23:12]  ¹³⁹⁸ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ¹³⁹⁹ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ¹⁴⁰⁰ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ¹⁴⁰¹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:13]  ¹⁴⁰² tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[23:14]  ¹⁴⁰³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ¹⁴⁰⁴ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ¹⁴⁰⁵ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ¹⁴⁰⁶ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ¹⁴⁰⁷ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:15]  ¹⁴⁰⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁴⁰⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁴¹⁰ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁴¹¹ tn Grk “determine the things about him.”

[23:15]  ¹⁴¹² tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ¹⁴¹³ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ¹⁴¹⁴ tn The words “this place” are not in the Greek text, but are implied.

[23:16]  ¹⁴¹⁵ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ¹⁴¹⁶ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ¹⁴¹⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:17]  ¹⁴¹⁸ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ¹⁴¹⁹ sn See the note on the word centurion in 10:1.

[23:17]  ¹⁴²⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁴²¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ¹⁴²² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ¹⁴²³ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:19]  ¹⁴²⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ¹⁴²⁵ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

[23:20]  ¹⁴²⁶ tn Grk “He said.”

[23:20]  ¹⁴²⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:21]  ¹⁴²⁸ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ¹⁴²⁹ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ¹⁴³⁰ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ¹⁴³¹ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ¹⁴³² tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ¹⁴³³ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:21]  ¹⁴³⁴ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

[23:22]  ¹⁴³⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ¹⁴³⁶ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ¹⁴³⁷ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

[23:23]  ¹⁴³⁸ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹⁴³⁹ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹⁴⁴⁰ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁴⁴¹ 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 about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ¹⁴⁴² tn Or “cavalrymen.”

[23:23]  ¹⁴⁴³ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ¹⁴⁴⁴ tn Grk “from.”

[23:23]  ¹⁴⁴⁵ tn Grk “from the third hour of the night.”

[23:24]  ¹⁴⁴⁶ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ¹⁴⁴⁷ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ¹⁴⁴⁸ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:25]  ¹⁴⁴⁹ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

[23:25]  ¹⁴⁵⁰ tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

[23:26]  ¹⁴⁵¹ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ¹⁴⁵² sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ¹⁴⁵³ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ¹⁴⁵⁴ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹⁴⁵⁵ tn Or “approached.”

[23:27]  ¹⁴⁵⁶ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ¹⁴⁵⁷ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹⁴⁵⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:28]  ¹⁴⁵⁹ tn Or “determine.”

[23:28]  ¹⁴⁶⁰ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ¹⁴⁶¹ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  ¹⁴⁶² tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ¹⁴⁶³ tn 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. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ¹⁴⁶⁴ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[23:30]  ¹⁴⁶⁵ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ¹⁴⁶⁶ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ¹⁴⁶⁷ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[23:31]  ¹⁴⁶⁸ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ¹⁴⁶⁹ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ¹⁴⁷⁰ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[23:32]  ¹⁴⁷¹ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ¹⁴⁷² tn Or “cavalrymen.”

[23:32]  ¹⁴⁷³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:33]  ¹⁴⁷⁴ 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]  ¹⁴⁷⁵ 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]  ¹⁴⁷⁶ 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]  ¹⁴⁷⁷ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ¹⁴⁷⁸ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹⁴⁷⁹ 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]  ¹⁴⁸⁰ 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]  ¹⁴⁸¹ 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]  ¹⁴⁸² tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ¹⁴⁸³ sn Cilicia was a province in northeastern Asia Minor.

[23:35]  ¹⁴⁸⁴ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ¹⁴⁸⁵ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ¹⁴⁸⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ¹⁴⁸⁷ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:1]  ¹⁴⁸⁸ sn Ananias was in office from a.d. 47-59.

[24:1]  ¹⁴⁸⁹ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ¹⁴⁹⁰ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ¹⁴⁹¹ 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]  ¹⁴⁹² tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ¹⁴⁹³ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹⁴⁹⁴ tn Or “began to bring charges, saying.”

[24:2]  ¹⁴⁹⁵ tn Grk “experienced much peace.”

[24:2]  ¹⁴⁹⁶ tn Grk “through you” (“rule” is implied).

[24:2]  ¹⁴⁹⁷ 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]  ¹⁴⁹⁸ tn Or “being made for this people.”

[24:2]  ¹⁴⁹⁹ 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]  ¹⁵⁰⁰ sn Most excellent Felix. See the note on Felix in 23:24.

[24:3]  ¹⁵⁰¹ tn Grk “in every way and everywhere.”

[24:3]  ¹⁵⁰² 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]  ¹⁵⁰³ 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]  ¹⁵⁰⁴ tn Or “request.”

[24:4]  ¹⁵⁰⁵ 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]  ¹⁵⁰⁶ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:5]  ¹⁵⁰⁷ 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]  ¹⁵⁰⁸ 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]  ¹⁵⁰⁹ 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]  ¹⁵¹⁰ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ¹⁵¹¹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ¹⁵¹² 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]  ¹⁵¹³ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹⁵¹⁴ 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]  ¹⁵¹⁵ 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]  ¹⁵¹⁶ tn Or “question.”

[24:8]  ¹⁵¹⁷ 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]  ¹⁵¹⁸ 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]  ¹⁵¹⁹ 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]  ¹⁵²⁰ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[24:10]  ¹⁵²¹ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ¹⁵²² sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[24:11]  ¹⁵²³ 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]  ¹⁵²⁴ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.

[24:11]  ¹⁵²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:12]  ¹⁵²⁶ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ¹⁵²⁷ 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]  ¹⁵²⁸ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ¹⁵²⁹ sn See the note on synagogue in 6:9.

[24:12]  ¹⁵³⁰ 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]  ¹⁵³¹ 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]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ¹⁵³² 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]  ¹⁵³³ 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]  ¹⁵³⁴ tn Or “serve.”

[24:14]  ¹⁵³⁵ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹⁵³⁶ 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]  ¹⁵³⁷ 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]  ¹⁵³⁸ 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]  ¹⁵³⁹ 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]  ¹⁵⁴⁰ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ¹⁵⁴¹ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:16]  ¹⁵⁴² 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]  ¹⁵⁴³ 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]  ¹⁵⁴⁴ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ¹⁵⁴⁵ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ¹⁵⁴⁶ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹⁵⁴⁷ 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]  ¹⁵⁴⁸ 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]  ¹⁵⁴⁹ 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]  ¹⁵⁵⁰ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ¹⁵⁵¹ 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]  ¹⁵⁵² 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.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20]  ¹⁵⁵³ tn Grk “these [men] themselves.”

[24:20]  ¹⁵⁵⁴ tn Or “unrighteous act.”

[24:20]  ¹⁵⁵⁵ 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]  ¹⁵⁵⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ¹⁵⁵⁷ 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]  ¹⁵⁵⁸ tn Grk “one utterance.”

[24:21]  ¹⁵⁵⁹ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ¹⁵⁶⁰ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ¹⁵⁶¹ sn See the note on Antonius Felix in 23:24.

[24:22]  ¹⁵⁶² tn Grk “the things.”

[24:22]  ¹⁵⁶³ tn That is, concerning Christianity.

[24:22]  ¹⁵⁶⁴ 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]  ¹⁵⁶⁵ 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]  ¹⁵⁶⁶ 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]  ¹⁵⁶⁷ sn See the note on the word centurion in 10:1.

[24:23]  ¹⁵⁶⁸ 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]  ¹⁵⁶⁹ 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]  ¹⁵⁷⁰ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ¹⁵⁷¹ tn Grk “from serving him.”

[24:24]  ¹⁵⁷² sn See the note on Antonius Felix in 23:24.

[24:24]  ¹⁵⁷³ 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]  ¹⁵⁷⁴ 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]  ¹⁵⁷⁵ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:25]  ¹⁵⁷⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ¹⁵⁷⁷ tn Or “speaking about.”

[24:25]  ¹⁵⁷⁸ 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]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ¹⁵⁷⁹ sn See the note on Felix in 23:26.

[24:25]  ¹⁵⁸⁰ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ¹⁵⁸¹ 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]  ¹⁵⁸² 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]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ¹⁵⁸³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ¹⁵⁸⁴ 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]  ¹⁵⁸⁵ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[24:27]  ¹⁵⁸⁶ tn Grk “After a two-year period.”

[24:27]  ¹⁵⁸⁷ 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]  ¹⁵⁸⁸ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ¹⁵⁸⁹ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:1]  ¹⁵⁹⁰ 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]  ¹⁵⁹¹ sn See the note on Porcius Festus in 24:27.

[25:1]  ¹⁵⁹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:1]  ¹⁵⁹³ 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).

[25:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:2]  ¹⁵⁹⁴ 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]  ¹⁵⁹⁵ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[25:3]  ¹⁵⁹⁶ 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]  ¹⁵⁹⁷ 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]  ¹⁵⁹⁸ 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]  ¹⁵⁹⁹ sn See the note on Porcius Festus in 24:27.

[25:4]  ¹⁶⁰⁰ 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]  ¹⁶⁰¹ tn The word “there” is not in the Greek text but is implied.

[25:5]  ¹⁶⁰² tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹⁶⁰³ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹⁶⁰⁴ 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]  ¹⁶⁰⁵ 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]  ¹⁶⁰⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ¹⁶⁰⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ¹⁶⁰⁸ 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]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ¹⁶⁰⁹ 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]  ¹⁶¹⁰ 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.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:7]  ¹⁶¹¹ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ¹⁶¹² tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ¹⁶¹³ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[25:8]  ¹⁶¹⁴ 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]  ¹⁶¹⁵ tn Grk “I have sinned…in nothing.”

[25:8]  ¹⁶¹⁶ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ¹⁶¹⁷ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[25:9]  ¹⁶¹⁸ sn See the note on Porcius Festus in 24:27.

[25:9]  ¹⁶¹⁹ tn Or “stand trial.”

[25:9]  ¹⁶²⁰ tn Grk “concerning these things.”

[25:10]  ¹⁶²¹ tn Grk “said.”

[25:10]  ¹⁶²² tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ¹⁶²³ 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]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ¹⁶²⁴ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ¹⁶²⁵ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ¹⁶²⁶ 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]  ¹⁶²⁷ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ¹⁶²⁸ 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]  ¹⁶²⁹ 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]  ¹⁶³⁰ 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]  ¹⁶³¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:12]  ¹⁶³² tn That is, with his advisers.

[25:12]  ¹⁶³³ sn See the note on Porcius Festus in 24:27.

[25:12]  ¹⁶³⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁶³⁵ tn Or “to the emperor.”

[25:12]  ¹⁶³⁶ 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]  ¹⁶³⁷ 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]  ¹⁶³⁸ 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]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:13]  ¹⁶³⁹ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ¹⁶⁴⁰ sn See the note on Porcius Festus in 24:27.

[25:14]  ¹⁶⁴¹ 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]  ¹⁶⁴² sn See the note on Porcius Festus in 24:27.

[25:14]  ¹⁶⁴³ 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]  ¹⁶⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ¹⁶⁴⁵ 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]  ¹⁶⁴⁶ 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]  ¹⁶⁴⁷ 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]  ¹⁶⁴⁸ 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]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ¹⁶⁴⁹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ¹⁶⁵⁰ tn Or “has met his accusers in person.”

[25:16]  ¹⁶⁵¹ tn Grk “and receives.”

[25:16]  ¹⁶⁵² 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]  ¹⁶⁵³ 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]  ¹⁶⁵⁴ 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]  ¹⁶⁵⁵ 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]  ¹⁶⁵⁶ 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.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:18]  ¹⁶⁵⁷ 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]  ¹⁶⁵⁸ tn Or “I was expecting.”

[25:19]  ¹⁶⁵⁹ 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]  ¹⁶⁶⁰ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁶⁶¹ tn Grk “a certain Jesus.”

[25:19]  ¹⁶⁶² tn Or “asserted.”

[25:20]  ¹⁶⁶³ 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]  ¹⁶⁶⁴ 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]  ¹⁶⁶⁵ tn Or “stand trial.”

[25:20]  ¹⁶⁶⁶ tn Grk “on these things.”

[25:21]  ¹⁶⁶⁷ 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]  ¹⁶⁶⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:22]  ¹⁶⁶⁹ sn See the note on King Agrippa in 25:13.

[25:22]  ¹⁶⁷⁰ sn See the note on Porcius Festus in 24:27.

[25:22]  ¹⁶⁷¹ tn Grk “said.”

[25:23]  ¹⁶⁷² sn See the note on King Agrippa in 25:13.

[25:23]  ¹⁶⁷³ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ¹⁶⁷⁴ 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]  ¹⁶⁷⁵ 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]  ¹⁶⁷⁶ sn See the note on Porcius Festus in 24:27.

[25:23]  ¹⁶⁷⁷ 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]  ¹⁶⁷⁸ sn See the note on Porcius Festus in 24:27.

[25:24]  ¹⁶⁷⁹ sn See the note on King Agrippa in 25:13.

[25:24]  ¹⁶⁸⁰ 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]  ¹⁶⁸¹ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ¹⁶⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ¹⁶⁸³ sn Here means “here in Caesarea.”

[25:24]  ¹⁶⁸⁴ tn Or “screaming.”

[25:25]  ¹⁶⁸⁵ 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]  ¹⁶⁸⁶ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ¹⁶⁸⁷ 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]  ¹⁶⁸⁸ 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]  ¹⁶⁸⁹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ¹⁶⁹⁰ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ¹⁶⁹¹ 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]  ¹⁶⁹² sn See the note on King Agrippa in 25:13.

[25:26]  ¹⁶⁹³ 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]  ¹⁶⁹⁴ 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.”

[25:27]  sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.

[26:1]  ¹⁶⁹⁵ sn See the note on King Agrippa in 25:13.

[26:1]  ¹⁶⁹⁶ tn Grk “It is permitted for you.”

[26:1]  ¹⁶⁹⁷ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁶⁹⁸ tn Or “and began to speak in his own defense.”

[26:2]  ¹⁶⁹⁹ sn See the note on King Agrippa in 25:13.

[26:3]  ¹⁷⁰⁰ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ¹⁷⁰¹ 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]  ¹⁷⁰² 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]  ¹⁷⁰³ tn Grk “my manner of life.”

[26:4]  ¹⁷⁰⁴ tn Or “nation.”

[26:4]  ¹⁷⁰⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:5]  ¹⁷⁰⁶ 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]  ¹⁷⁰⁷ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ¹⁷⁰⁸ 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]  ¹⁷⁰⁹ 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]  ¹⁷¹⁰ sn See the note on Pharisee in 5:34.

[26:6]  ¹⁷¹¹ 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]  ¹⁷¹² tn Or “forefathers”; Grk “fathers.”

[26:7]  ¹⁷¹³ 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]  ¹⁷¹⁴ 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]  ¹⁷¹⁵ 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]  ¹⁷¹⁶ tn Grk “O King!”

[26:8]  ¹⁷¹⁷ 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]  ¹⁷¹⁸ 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]  ¹⁷¹⁹ 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]  ¹⁷²⁰ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:9]  ¹⁷²¹ 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]  ¹⁷²² 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]  ¹⁷²³ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ¹⁷²⁴ 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]  ¹⁷²⁵ 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]  ¹⁷²⁶ 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]  ¹⁷²⁷ sn See the note on synagogue in 6:9.

[26:11]  ¹⁷²⁸ 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]  ¹⁷²⁹ 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]  ¹⁷³⁰ tn Or “I pursued them even as far as foreign cities.”

[26:12]  ¹⁷³¹ 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]  ¹⁷³² tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ¹⁷³³ 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]  ¹⁷³⁴ tn Grk “O King.”

[26:13]  ¹⁷³⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹⁷³⁶ 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]  ¹⁷³⁷ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ¹⁷³⁸ tn Grk “It is hard for you.”

[26:14]  ¹⁷³⁹ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[26:15]  ¹⁷⁴⁰ tn Grk “said.”

[26:16]  ¹⁷⁴¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ¹⁷⁴² 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]  ¹⁷⁴³ 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]  ¹⁷⁴⁴ 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]  ¹⁷⁴⁵ 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]  ¹⁷⁴⁶ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹⁷⁴⁷ 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]  ¹⁷⁴⁸ 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]  ¹⁷⁴⁹ 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]  ¹⁷⁵⁰ tn Or “and an inheritance.”

[26:19]  ¹⁷⁵¹ sn See the note on King Agrippa in 25:13.

[26:19]  ¹⁷⁵² 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]  ¹⁷⁵³ 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]  ¹⁷⁵⁴ 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]  ¹⁷⁵⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁷⁵⁶ 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]  ¹⁷⁵⁷ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:22]  ¹⁷⁵⁸ 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]  ¹⁷⁵⁹ 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]  ¹⁷⁶⁰ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ¹⁷⁶¹ 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]  ¹⁷⁶² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹⁷⁶³ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁷⁶⁴ 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]  ¹⁷⁶⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ¹⁷⁶⁶ sn See the note on Porcius Festus in 24:27.

[26:24]  ¹⁷⁶⁷ 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.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:25]  ¹⁷⁶⁸ tn Grk “said.”

[26:25]  ¹⁷⁶⁹ sn See the note on Porcius Festus in 24:27.

[26:25]  ¹⁷⁷⁰ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ¹⁷⁷¹ 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]  ¹⁷⁷² 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]  ¹⁷⁷³ 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]  ¹⁷⁷⁴ 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]  ¹⁷⁷⁵ 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]  ¹⁷⁷⁶ 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]  ¹⁷⁷⁷ 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]  ¹⁷⁷⁸ sn See the note on King Agrippa in 25:13.

[26:28]  ¹⁷⁷⁹ sn See the note on King Agrippa in 25:13.

[26:28]  ¹⁷⁸⁰ 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.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[26:29]  ¹⁷⁸¹ 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]  ¹⁷⁸² 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]  ¹⁷⁸³ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ¹⁷⁸⁴ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[26:32]  ¹⁷⁸⁵ sn See the note on King Agrippa in 25:13.

[26:32]  ¹⁷⁸⁶ sn See the note on Porcius Festus in 24:27.

[26:32]  ¹⁷⁸⁷ tn Or “set free.”

[26:32]  ¹⁷⁸⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32]  sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.

[27:1]  ¹⁷⁸⁹ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ¹⁷⁹⁰ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ¹⁷⁹¹ sn See the note on the word centurion in 10:1.

[27:1]  ¹⁷⁹² tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:2]  ¹⁷⁹³ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ¹⁷⁹⁴ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ¹⁷⁹⁵ tn Grk “places.”

[27:2]  ¹⁷⁹⁶ 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.

[27:2]  ¹⁷⁹⁷ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ¹⁷⁹⁸ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ¹⁷⁹⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:3]  ¹⁸⁰⁰ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ¹⁸⁰¹ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ¹⁸⁰² tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ¹⁸⁰³ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:4]  ¹⁸⁰⁴ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ¹⁸⁰⁵ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:5]  ¹⁸⁰⁶ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ¹⁸⁰⁷ sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ¹⁸⁰⁸ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ¹⁸⁰⁹ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ¹⁸¹⁰ sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  ¹⁸¹¹ sn See the note on the word centurion in 10:1.

[27:6]  ¹⁸¹² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ¹⁸¹³ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:7]  ¹⁸¹⁴ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ¹⁸¹⁵ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ¹⁸¹⁶ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ¹⁸¹⁷ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ¹⁸¹⁸ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:8]  ¹⁸¹⁹ tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”

[27:8]  ¹⁸²⁰ tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.

[27:8]  ¹⁸²¹ sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.

[27:9]  ¹⁸²² tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ¹⁸²³ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ¹⁸²⁴ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ¹⁸²⁵ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:10]  ¹⁸²⁶ tn Grk “is going to be with disaster.”

[27:10]  ¹⁸²⁷ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ¹⁸²⁸ tn Grk “souls” (here, one’s physical life).

[27:11]  ¹⁸²⁹ sn See the note on the word centurion in 10:1.

[27:11]  ¹⁸³⁰ tn Or “persuaded.”

[27:11]  ¹⁸³¹ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ¹⁸³² tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[27:12]  ¹⁸³³ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ¹⁸³⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:12]  ¹⁸³⁵ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ¹⁸³⁶ tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ¹⁸³⁷ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ¹⁸³⁸ tn Or “a harbor of Crete open to the southwest and northwest.”

[27:13]  ¹⁸³⁹ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ¹⁸⁴⁰ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ¹⁸⁴¹ tn Or “departed.”

[27:13]  ¹⁸⁴² tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[27:14]  ¹⁸⁴³ tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).

[27:14]  ¹⁸⁴⁴ sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.

[27:14]  ¹⁸⁴⁵ tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.

[27:15]  ¹⁸⁴⁶ tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).

[27:15]  ¹⁸⁴⁷ tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”

[27:15]  ¹⁸⁴⁸ sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.

[27:16]  ¹⁸⁴⁹ tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.

[27:16]  ¹⁸⁵⁰ sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).

[27:16]  ¹⁸⁵¹ sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.

[27:17]  ¹⁸⁵² tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ¹⁸⁵³ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ¹⁸⁵⁴ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ¹⁸⁵⁵ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ¹⁸⁵⁶ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ¹⁸⁵⁷ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.