Kisah Para Rasul 24:27--26:32
Konteks24:27 After two years 1 had passed, Porcius Festus 2 succeeded Felix, 3 and because he wanted to do the Jews a favor, Felix left Paul in prison. 4
25:1 Now 5 three days after Festus 6 arrived in the province, he went up to Jerusalem 7 from Caesarea. 8 25:2 So the chief priests and the most prominent men 9 of the Jews brought formal charges 10 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 11 they urged Festus 12 to summon him to Jerusalem, planning an ambush 13 to kill him along the way. 25:4 Then Festus 14 replied that Paul was being kept at Caesarea, 15 and he himself intended to go there 16 shortly. 25:5 “So,” he said, “let your leaders 17 go down there 18 with me, and if this man has done anything wrong, 19 they may bring charges 20 against him.”
25:6 After Festus 21 had stayed 22 not more than eight or ten days among them, he went down to Caesarea, 23 and the next day he sat 24 on the judgment seat 25 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 26 bringing many serious 27 charges that they were not able to prove. 28 25:8 Paul said in his defense, 29 “I have committed no offense 30 against the Jewish law 31 or against the temple or against Caesar.” 32 25:9 But Festus, 33 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 34 before me there on these charges?” 35 25:10 Paul replied, 36 “I am standing before Caesar’s 37 judgment seat, 38 where I should be tried. 39 I have done nothing wrong 40 to the Jews, as you also know very well. 41 25:11 If then I am in the wrong 42 and have done anything that deserves death, I am not trying to escape dying, 43 but if not one of their charges against me is true, 44 no one can hand me over to them. 45 I appeal to Caesar!” 46 25:12 Then, after conferring with his council, 47 Festus 48 replied, “You have appealed to Caesar; 49 to Caesar 50 you will go!” 51
25:13 After several days had passed, King Agrippa 52 and Bernice arrived at Caesarea 53 to pay their respects 54 to Festus. 55 25:14 While 56 they were staying there many days, Festus 57 explained Paul’s case to the king to get his opinion, 58 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 59 the chief priests and the elders of the Jews informed 60 me about him, 61 asking for a sentence of condemnation 62 against him. 25:16 I answered them 63 that it was not the custom of the Romans to hand over anyone 64 before the accused had met his accusers face to face 65 and had been given 66 an opportunity to make a defense against the accusation. 67 25:17 So after they came back here with me, 68 I did not postpone the case, 69 but the next day I sat 70 on the judgment seat 71 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 72 him with any of the evil deeds I had suspected. 73 25:19 Rather they had several points of disagreement 74 with him about their own religion 75 and about a man named Jesus 76 who was dead, whom Paul claimed 77 to be alive. 25:20 Because I was at a loss 78 how I could investigate these matters, 79 I asked if he were willing to go to Jerusalem and be tried 80 there on these charges. 81 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 82 I ordered him to be kept under guard until I could send him to Caesar.” 83 25:22 Agrippa 84 said to Festus, 85 “I would also like to hear the man myself.” “Tomorrow,” he replied, 86 “you will hear him.”
25:23 So the next day Agrippa 87 and Bernice came with great pomp 88 and entered the audience hall, 89 along with the senior military officers 90 and the prominent men of the city. When Festus 91 gave the order, 92 Paul was brought in. 25:24 Then Festus 93 said, “King Agrippa, 94 and all you who are present here with us, you see this man about whom the entire Jewish populace 95 petitioned 96 me both in Jerusalem 97 and here, 98 shouting loudly 99 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 100 and when he appealed 101 to His Majesty the Emperor, 102 I decided to send him. 103 25:26 But I have nothing definite 104 to write to my lord 105 about him. 106 Therefore I have brought him before you all, and especially before you, King Agrippa, 107 so that after this preliminary hearing 108 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 109 the charges against him.”
26:1 So Agrippa 110 said to Paul, “You have permission 111 to speak for yourself.” Then Paul held out his hand 112 and began his defense: 113
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 114 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 115 familiar with all the customs and controversial issues 116 of the Jews. Therefore I ask 117 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 118 from my youth, spending my life from the beginning among my own people 119 and in Jerusalem. 120 26:5 They know, 121 because they have known 122 me from time past, 123 if they are willing to testify, that according to the strictest party 124 of our religion, I lived as a Pharisee. 125 26:6 And now I stand here on trial 126 because of my hope in the promise made by God to our ancestors, 127 26:7 a promise 128 that our twelve tribes hope to attain as they earnestly serve God 129 night and day. Concerning this hope the Jews are accusing me, 130 Your Majesty! 131 26:8 Why do you people 132 think 133 it is unbelievable 134 that 135 God raises the dead? 26:9 Of course, 136 I myself was convinced 137 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 138 from the chief priests, but I also cast my vote 139 against them when they were sentenced to death. 140 26:11 I punished 141 them often in all the synagogues 142 and tried to force 143 them to blaspheme. Because I was so furiously enraged 144 at them, I went to persecute 145 them even in foreign cities.
26:12 “While doing this very thing, 146 as I was going 147 to Damascus with authority and complete power 148 from the chief priests, 26:13 about noon along the road, Your Majesty, 149 I saw a light from heaven, 150 brighter than the sun, shining everywhere around 151 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, 152 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 153 by kicking against the goads.’ 154 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 155 ‘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 156 as a servant and witness 157 to the things 158 you have seen 159 and to the things in which I will appear to you. 26:17 I will rescue 160 you from your own people 161 and from the Gentiles, to whom 162 I am sending you 26:18 to open their eyes so that they turn 163 from darkness to light and from the power 164 of Satan to God, so that they may receive forgiveness of sins and a share 165 among those who are sanctified by faith in me.’
26:19 “Therefore, King Agrippa, 166 I was not disobedient 167 to the heavenly 168 vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, 169 and to the Gentiles, that they should repent and turn to God, 170 performing deeds consistent with 171 repentance. 26:21 For this reason the Jews seized me in the temple courts 172 and were trying to kill me. 26:22 I have experienced 173 help from God to this day, and so I stand testifying to both small and great, saying nothing except 174 what the prophets and Moses said 175 was going to happen: 26:23 that 176 the Christ 177 was to suffer and be the first to rise from the dead, to proclaim light both to our people 178 and to the Gentiles.” 179
26:24 As Paul 180 was saying these things in his defense, Festus 181 exclaimed loudly, “You have lost your mind, 182 Paul! Your great learning is driving you insane!” 26:25 But Paul replied, 183 “I have not lost my mind, most excellent Festus, 184 but am speaking 185 true and rational 186 words. 26:26 For the king knows about these things, and I am speaking freely 187 to him, 188 because I cannot believe 189 that any of these things has escaped his notice, 190 for this was not done in a corner. 191 26:27 Do you believe the prophets, 192 King Agrippa? 193 I know that you believe.” 26:28 Agrippa 194 said to Paul, “In such a short time are you persuading me to become a Christian?” 195 26:29 Paul replied, “I pray to God that whether in a short or a long time 196 not only you but also all those who are listening to me today could become such as I am, except for these chains.” 197
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, 198 “This man is not doing anything deserving 199 death or imprisonment.” 26:32 Agrippa 200 said to Festus, 201 “This man could have been released 202 if he had not appealed to Caesar.” 203
[24:27] 1 tn Grk “After a two-year period.”
[24:27] 2 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
[24:27] 3 tn Grk “Felix received as successor Porcius Festus.”
[24:27] sn See the note on Felix in 23:26.
[24:27] 4 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] 5 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] 6 sn See the note on Porcius Festus in 24:27.
[25:1] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:1] 8 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] 9 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] 10 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] 11 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] 12 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] 13 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] 14 sn See the note on Porcius Festus in 24:27.
[25:4] 15 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] 16 tn The word “there” is not in the Greek text but is implied.
[25:5] 17 tn Grk “let those who are influential among you” (i.e., the powerful).
[25:5] 18 tn The word “there” is not in the Greek text, but is implied.
[25:5] 19 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] 20 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] 21 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
[25:6] 22 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
[25:6] 23 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] 24 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] 25 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] 26 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
[25:7] 27 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
[25:7] 28 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
[25:8] 29 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] 30 tn Grk “I have sinned…in nothing.”
[25:8] 31 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] 32 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] 33 sn See the note on Porcius Festus in 24:27.
[25:9] 34 tn Or “stand trial.”
[25:9] 35 tn Grk “concerning these things.”
[25:10] 37 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
[25:10] 38 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] 39 tn That is, tried by an imperial representative and subject to Roman law.
[25:10] 40 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
[25:10] 41 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] 42 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
[25:11] 43 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] 44 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] 45 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] 46 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] 47 tn That is, with his advisers.
[25:12] 48 sn See the note on Porcius Festus in 24:27.
[25:12] 49 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:12] 50 tn Or “to the emperor.”
[25:12] 51 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] 52 sn King Agrippa was Herod Agrippa II (
[25:13] 53 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] 54 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
[25:13] 55 sn See the note on Porcius Festus in 24:27.
[25:14] 56 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] 57 sn See the note on Porcius Festus in 24:27.
[25:14] 58 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] 59 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:15] 60 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] 61 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] 62 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] 63 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] 64 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
[25:16] 65 tn Or “has met his accusers in person.”
[25:16] 66 tn Grk “and receives.”
[25:16] 67 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] 68 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] 69 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] 70 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] 71 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] 72 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] 73 tn Or “I was expecting.”
[25:19] 74 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] 75 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] 76 tn Grk “a certain Jesus.”
[25:20] 78 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] 79 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] 80 tn Or “stand trial.”
[25:20] 81 tn Grk “on these things.”
[25:21] 82 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] 83 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:22] 84 sn See the note on King Agrippa in 25:13.
[25:22] 85 sn See the note on Porcius Festus in 24:27.
[25:23] 87 sn See the note on King Agrippa in 25:13.
[25:23] 88 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] 89 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] 90 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] 91 sn See the note on Porcius Festus in 24:27.
[25:23] 92 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] 93 sn See the note on Porcius Festus in 24:27.
[25:24] 94 sn See the note on King Agrippa in 25:13.
[25:24] 95 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] 96 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
[25:24] 97 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:24] 98 sn Here means “here in Caesarea.”
[25:25] 100 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] 101 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
[25:25] 102 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] 103 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] 104 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
[25:26] 105 sn To my lord means “to His Majesty the Emperor.”
[25:26] 106 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] 107 sn See the note on King Agrippa in 25:13.
[25:26] 108 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] 109 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] 110 sn See the note on King Agrippa in 25:13.
[26:1] 111 tn Grk “It is permitted for you.”
[26:1] 112 tn Or “extended his hand” (a speaker’s gesture).
[26:1] 113 tn Or “and began to speak in his own defense.”
[26:2] 114 sn See the note on King Agrippa in 25:13.
[26:3] 115 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
[26:3] 116 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] 117 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] 118 tn Grk “my manner of life.”
[26:4] 120 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:5] 121 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] 122 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
[26:5] 123 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] 124 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] 125 sn See the note on Pharisee in 5:34.
[26:6] 126 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] 127 tn Or “forefathers”; Grk “fathers.”
[26:7] 128 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] 129 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] 130 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
[26:8] 132 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] 133 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] 134 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] 135 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
[26:9] 136 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] 137 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] 138 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
[26:10] 139 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] 140 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] 141 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] 142 sn See the note on synagogue in 6:9.
[26:11] 143 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] 144 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] 145 tn Or “I pursued them even as far as foreign cities.”
[26:12] 146 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] 147 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
[26:12] 148 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] 150 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[26:13] 151 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] 152 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
[26:14] 153 tn Grk “It is hard for you.”
[26:14] 154 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.
[26:16] 156 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
[26:16] 157 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] 158 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] 159 tc ‡ Some
[26:17] 160 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] 161 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
[26:17] 162 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] 163 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] 164 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] 165 tn Or “and an inheritance.”
[26:19] 166 sn See the note on King Agrippa in 25:13.
[26:19] 167 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] 168 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανόςa ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”
[26:20] 169 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] 170 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
[26:20] 171 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] 172 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[26:22] 173 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] 174 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] 175 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
[26:23] 176 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] 177 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] 178 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
[26:23] 179 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] 180 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[26:24] 181 sn See the note on Porcius Festus in 24:27.
[26:24] 182 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] 184 sn See the note on Porcius Festus in 24:27.
[26:25] 185 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
[26:25] 186 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] 187 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] 188 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] 189 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] 190 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] 191 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] 192 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] 193 sn See the note on King Agrippa in 25:13.
[26:28] 194 sn See the note on King Agrippa in 25:13.
[26:28] 195 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] 196 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] 197 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] 198 tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[26:31] 199 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] 200 sn See the note on King Agrippa in 25:13.
[26:32] 201 sn See the note on Porcius Festus in 24:27.
[26:32] 203 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.
