Kisah Para Rasul 21:33--23:10
Konteks21:33 Then the commanding officer 1 came up and arrested 2 him and ordered him to be tied up with two chains; 3 he 4 then asked who he was and what 5 he had done. 21:34 But some in the crowd shouted one thing, and others something else, 6 and when the commanding officer 7 was unable 8 to find out the truth 9 because of the disturbance, 10 he ordered Paul 11 to be brought into the barracks. 12 21:35 When he came to the steps, Paul 13 had to be carried 14 by the soldiers because of the violence 15 of the mob, 21:36 for a crowd of people 16 followed them, 17 screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 18 he said 19 to the commanding officer, 20 “May I say 21 something to you?” The officer 22 replied, 23 “Do you know Greek? 24 21:38 Then you’re not that Egyptian who started a rebellion 25 and led the four thousand men of the ‘Assassins’ 26 into the wilderness 27 some time ago?” 28 21:39 Paul answered, 29 “I am a Jew 30 from Tarsus in Cilicia, a citizen of an important city. 31 Please 32 allow me to speak to the people.” 21:40 When the commanding officer 33 had given him permission, 34 Paul stood 35 on the steps and gestured 36 to the people with his hand. When they had become silent, 37 he addressed 38 them in Aramaic, 39
22:1 “Brothers and fathers, listen to my defense 40 that I now 41 make to you.” 22:2 (When they heard 42 that he was addressing 43 them in Aramaic, 44 they became even 45 quieter.) 46 Then 47 Paul said, 22:3 “I am a Jew, 48 born in Tarsus in Cilicia, but brought up 49 in this city, educated with strictness 50 under 51 Gamaliel 52 according to the law of our ancestors, 53 and was 54 zealous 55 for God just as all of you are today. 22:4 I 56 persecuted this Way 57 even to the point of death, 58 tying up 59 both men and women and putting 60 them in prison, 22:5 as both the high priest and the whole council of elders 61 can testify about me. From them 62 I also received 63 letters to the brothers in Damascus, and I was on my way 64 to make arrests there and bring 65 the prisoners 66 to Jerusalem 67 to be punished. 22:6 As 68 I was en route and near Damascus, 69 about noon a very bright 70 light from heaven 71 suddenly flashed 72 around me. 22:7 Then I 73 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 74 the voice of the one who was speaking to me. 22:10 So I asked, 75 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 76 and go to Damascus; there you will be told about everything 77 that you have been designated 78 to do.’ 22:11 Since I could not see because of 79 the brilliance 80 of that light, I came to Damascus led by the hand of 81 those who were with me. 22:12 A man named Ananias, 82 a devout man according to the law, 83 well spoken of by all the Jews who live there, 84 22:13 came 85 to me and stood beside me 86 and said to me, ‘Brother Saul, regain your sight!’ 87 And at that very moment 88 I looked up and saw him. 89 22:14 Then he said, ‘The God of our ancestors 90 has already chosen 91 you to know his will, to see 92 the Righteous One, 93 and to hear a command 94 from his mouth, 22:15 because you will be his witness 95 to all people 96 of what you have seen and heard. 22:16 And now what are you waiting for? 97 Get up, 98 be baptized, and have your sins washed away, 99 calling on his name.’ 100 22:17 When 101 I returned to Jerusalem and was praying in the temple, I fell into a trance 102 22:18 and saw the Lord 103 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 104 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 105 who believed in you. 22:20 And when the blood of your witness 106 Stephen was shed, 107 I myself was standing nearby, approving, 108 and guarding the cloaks 109 of those who were killing him.’ 110 22:21 Then 111 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 112 was listening to him until he said this. 113 Then 114 they raised their voices and shouted, 115 “Away with this man 116 from the earth! For he should not be allowed to live!” 117 22:23 While they were screaming 118 and throwing off their cloaks 119 and tossing dust 120 in the air, 22:24 the commanding officer 121 ordered Paul 122 to be brought back into the barracks. 123 He told them 124 to interrogate Paul 125 by beating him with a lash 126 so that he could find out the reason the crowd 127 was shouting at Paul 128 in this way. 22:25 When they had stretched him out for the lash, 129 Paul said to the centurion 130 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 131 without a proper trial?” 132 22:26 When the centurion 133 heard this, 134 he went to the commanding officer 135 and reported it, 136 saying, “What are you about to do? 137 For this man is a Roman citizen.” 138 22:27 So the commanding officer 139 came and asked 140 Paul, 141 “Tell me, are you a Roman citizen?” 142 He replied, 143 “Yes.” 22:28 The commanding officer 144 answered, “I acquired this citizenship with a large sum of money.” 145 “But I was even 146 born a citizen,” 147 Paul replied. 148 22:29 Then those who were about to interrogate him stayed away 149 from him, and the commanding officer 150 was frightened when he realized that Paul 151 was 152 a Roman citizen 153 and that he had had him tied up. 154
22:30 The next day, because the commanding officer 155 wanted to know the true reason 156 Paul 157 was being accused by the Jews, he released him and ordered the chief priests and the whole council 158 to assemble. He then brought 159 Paul down and had him stand before them.
23:1 Paul looked directly 160 at the council 161 and said, “Brothers, I have lived my life with a clear conscience 162 before God to this day.” 23:2 At that 163 the high priest Ananias ordered those standing near 164 Paul 165 to strike 166 him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 167 Do 168 you sit there judging me according to the law, 169 and in violation of the law 170 you order me to be struck?” 23:4 Those standing near him 171 said, “Do you dare insult 172 God’s high priest?” 23:5 Paul replied, 173 “I did not realize, 174 brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 175
23:6 Then when Paul noticed 176 that part of them were Sadducees 177 and the others Pharisees, 178 he shouted out in the council, 179 “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection 180 of the dead!” 23:7 When he said this, 181 an argument 182 began 183 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.) 184 23:9 There was a great commotion, 185 and some experts in the law 186 from the party of the Pharisees stood up 187 and protested strongly, 188 “We find nothing wrong 189 with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became 190 so great the commanding officer 191 feared that they would tear Paul to pieces, 192 he ordered the detachment 193 to go down, take him away from them by force, 194 and bring him into the barracks. 195
[21:33] 1 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:33] 3 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).
[21:33] 4 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] 5 tn Grk “and what it is”; this has been simplified to “what.”
[21:34] 6 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] 7 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.
[21:34] 8 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] 9 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).
[21:34] 10 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).
[21:34] 11 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[21:34] 12 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] 13 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[21:35] 14 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] 15 tn This refers to mob violence (BDAG 175 s.v. βία b).
[21:36] 16 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] 17 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] 18 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] 19 tn Grk “says” (a historical present).
[21:37] 20 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.
[21:37] 21 tn Grk “Is it permitted for me to say” (an idiom).
[21:37] 22 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.
[21:37] 24 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] 25 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] 26 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] 28 tn Grk “before these days.”
[21:39] 30 tn Grk “a Jewish man.”
[21:39] 31 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] 32 tn Grk “I beg you.”
[21:40] 33 tn The referent (the commanding officer) has been supplied here in the translation for clarity.
[21:40] 34 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] 35 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
[21:40] 37 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] 38 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] 39 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] 40 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] 41 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] 42 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 43 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] 44 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 45 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] 46 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] 47 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] 48 tn Grk “a Jewish man.”
[22:3] 49 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] 50 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] 51 tn Grk “strictly at the feet of” (an idiom).
[22:3] 52 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] 53 tn Or “our forefathers.”
[22:3] 54 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:3] 55 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] 56 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] 57 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] 58 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
[22:4] 59 tn Grk “binding.” See Acts 8:3.
[22:4] 60 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] 61 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] 62 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] 63 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
[22:5] 64 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] 65 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] 66 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
[22:5] 67 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] 68 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] 69 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] 70 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 71 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 73 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] 74 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] 75 tn Grk “So I said.”
[22:10] 76 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] 77 tn Grk “about all things.”
[22:10] 78 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] 79 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] 80 tn Or “brightness”; Grk “glory.”
[22:11] 81 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[22:12] 82 tn Grk “a certain Ananias.”
[22:12] 83 sn The law refers to the law of Moses.
[22:12] 84 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] 85 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 86 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] 87 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] 88 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] 89 tn Grk “I looked up to him.”
[22:14] 90 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] 91 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] 92 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] 93 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
[22:14] 94 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] 95 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] 96 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 97 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] 98 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] 99 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 100 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] 101 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] 102 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
[22:18] 103 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
[22:19] 104 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] 105 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] 106 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] 107 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 108 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] 109 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] 110 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] 111 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] 112 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 113 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] 114 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 115 tn Grk “and said.”
[22:22] 116 tn Grk “this one.”
[22:22] 117 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] 118 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
[22:23] 119 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] 120 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] 121 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] 122 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 123 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] 124 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] 125 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 126 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] 127 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[22:24] 128 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:25] 129 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] 130 sn See the note on the word centurion in 10:1.
[22:25] 131 tn The word “citizen” is supplied here for emphasis and clarity.
[22:25] 132 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] 133 sn See the note on the word centurion in 10:1.
[22:26] 134 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] 135 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:26] 136 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] 137 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] 138 tn The word “citizen” is supplied here for emphasis and clarity.
[22:27] 139 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:27] 140 tn Grk “and said to.”
[22:27] 141 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:27] 142 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 144 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:28] 145 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] 146 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
[22:28] 147 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] 148 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
[22:29] 149 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] 150 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:29] 151 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:29] 152 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] 153 tn The word “citizen” is supplied here for emphasis and clarity.
[22:29] 154 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] 155 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
[22:30] 156 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] 157 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:30] 158 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[22:30] 159 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] 160 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] 161 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:1] 162 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] 163 tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.
[23:2] 164 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”
[23:2] 165 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[23:2] 166 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] 167 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] 168 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] 169 tn The law refers to the law of Moses.
[23:3] 170 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] 171 tn The word “him” is not in the Greek text but is implied.
[23:4] 172 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] 175 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] 176 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] 177 sn See the note on Sadducees in 4:1.
[23:6] 178 sn See the note on Pharisee in 5:34.
[23:6] 179 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:6] 180 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] 181 tn The participle εἰπόντος (eiponto") has been translated temporally.
[23:7] 182 tn Or “a dispute” (BDAG 940 s.v. στάσις 3).
[23:7] 183 tn Grk “there came about an argument.” This has been simplified to “an argument began”
[23:8] 184 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] 185 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] 186 tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.
[23:9] 187 tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.
[23:9] 188 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] 189 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] 190 tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).
[23:10] 191 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] 192 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] 193 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] 194 tn Or “to go down, grab him out of their midst.”
[23:10] 195 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.”
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